The works of John Smyth, fellow of Christ's college, 1594-8

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THE WORKS OF

JOHN SMYTH

FELLOW OF CHRIST'S COLLEGE, 1594-8

IN TWO VOLUMES
VOLUME I

CAMBRIDGE UNIVERSITY PRESS

C. F. CLAY, Manager

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The Last Home of John Smyth
From a map in the Amsterdam archives

THE WORKS OF

JOHN SMYTH

FELLOW OF CHRIST'S COLLEGE, 1594-8

TERCENTENARY EDITION FOR THE

BAPTIST HISTORICAL SOCIETY

WITH NOTES AND BIOGRAPHY BY

W. T. WHITLEY

M.A., LL.D., F.R.Hist.S.
Sometime Exhibitioner of King's College

None of the English Separatists had a finer mind
or a more beautiful soul.

Mandell Creighton

Cambridge :

at the University Press

Men whose life, learning, faitt, and pure intent..
Would have been held in high esteem with Paul,
Must now be named and printed heretics.

John Milton.

PREFACE

THIS edition of the works of John Smjrth oflEers the
opportunity for a pioneer to be studied at first hand.
He had never been utterly forgotten, for when Americans
who preferred to look to New England rather than to
Virginia as the formative district of their nation, were
telling its earUest story, they glanced casually at the
friend of Brewster mentioned by Bradford; and when
EngHsh Congregationalists were searching into their
origins, they caught a glimpse of one who passed through
their position. But in comparison with Browne and
Robinson, Johnson and Ainsworth, or Jacob, Smyth has
been but dimly known, chiefly by reflected hght, even to
Hanbury in 1839.

Fifty years ago, Benjamin Evans broke new ground
and printed many documents long unknown to English-
men, reveaUng Smyth's doings in Amsterdam. Further
search by John Waddington, Robert Barclay and Henry
Martjm Dexter was so far rewarded that a better back-
ground was afforded, and then the last named student
earned thanks by recounting the True Story of Smyth " as
told by himself and his contemporaries," and by exposing
a stupid forgery which bade fair to confuse the tale. His
posthumous work on the England and Holland of the
Pilgrims reverted to the earlier treatment of Smjrth as an
appendage to those heroes, while John Brown and Edward
Axber had naturally adopted the same standpoint.

The importance of Smjrth's work had been discerned
by Mandell Creighton, and when Henry W. Clark wrote
the History of English Nonconformity to expound ideas
rather than facts, a more sympathetic spirit was evinced.
More errors were eliminated by J. H. Shakespeare in his
study of Baptist and Congregational Pioneers, all too
brief. When Walter H. Burgess prepared to publish on

vi Preface

Baptist Origins, he not only added to our knowledge of
fact by his minute research, but placed Smyth in the
forefront, both of the narrative and of the title. Next
year, Champlin Burrage in his Early English Dissenters
treated of him in true perspective with the attention to
detail that is so conspicuous in all his work.

All students, however, who desired better acquaintance
with Smyth, were seriously hindered by the difficulty of
reading his works. Though seven books were published,
only seventeen cop:jes in all are known, and no town
cQi^tains more than three works. At the very best,
Cambridge, York, and Ojtford must be visited; while
Amsterdam must be added for manuscripts. Moreqver,
the typography of most of the books is trying in the
extreme. So it has been far easier to read what ^mjrth's
opponents said about him, or to copy sqpie isolated
sentence extracted for a purpose, than to consult the
wl^ole book and let Smyth speak for himself.

To rescue him from this predicament has long been
the hope of the present editor, and means have been
provided by the Hibbert Trustees (through the kind
offices of Sir W. J. CoUins), by Principal Gould and Sir
George Macalpine, president and vice-president of the
Baptist Historical Society, under whose auspices the
edition appears. The librarian of Emmanuel College
arranged for a transcript of the Morning Starre, a copy of
the Paterne was lent by Dr Gould, Bodley's librarian
permitted the Paralleles and the Character to be roto-
graphed page by page, the editor copied the Principles
and the Retractations at York Chapter library, the
Differences at the Bodleian, and supplied a sHght defect
in the Character from the Museum. The manuscripts at
Amsterdam were consulted by the courtesy of Professor
S. Cramer, and in their study the editor was aided by
Carel J. Stroer, who arranged for transcripts. The
archivist of the city of Amsterdam cleared up a long-
standing obscurity as to the last home of Smyth, and
produced a contemporary map showing its site and
appearance; from this the frontispiece has been copied.

In preparing for the press, it was felt best to offer a
text such as Smyth sent to the printers, reproducing

Preface vii

exactly except for obvious misprints; even these have
been registered carefully, though it seemed needless to
print all, and only a few are noted for the reader. Thus
the vocabulary and orthography can be studied closely;
those interested in the emergence of new words will find
some not recorded in the Oxford Dictionary, and others
at an earlier date than is there given; e.g. Pedobaptistry,
Presbyterian; these he may have coined. For the
accm-ate presentation of the text, in such typography as
will no longer daunt the reader, the Cambridge University
Press has spared no pains.

The editor has added notes on such points as seemed
to need comment, and on such as had special interest for
himself. He has also prefixed a study of the author's
career. For this he has naturally used the works named,
and the contemporary books that alluded to Smyth. He
has accepted the assurances of the Registrary of Cambridge
and the late Master of Christ's that nothing more is
extant there than is here incorporated. He has sought
at first hand, in both the municipal and the diocesan
records at Lincoln, profiting by the aid of W. S. Linton
and of the vicar of Welton, as well as of the ofiicial
custodians. He has consulted the Mennonite and the
civic archives at Amsterdam. Yet he does not claim to
have added much to the facts known, and such trifles as
he did discover or sent others to discover, have been
communicated to and published by the late Master of
Christ's and by J. H. Shakespeare. He does claim to
have brought together every fact at present accessible,
and to have ignored or to have exphcitly labelled, many
fictions often repeated. One incidental re-interpretation
of known facts he hopes may provoke other students to
renewed research.

For the story of the Pilgrim Fathers has inevitably
come up for mention ; but whereas Smyth has often been
touched upon in telling their story, the proportions are
here reversed, and two points can only be mentioned, not
treated at the length they deserve. Their history is
usually begun with Scrooby; but the data of Morton
Dexter prove that no more than seventeen of them hailed
from that district, the home of Bradford, as against

viii Preface

thirty-two from Norfolk, the scene of Robinson's activity.
It follows that all the wealth of learning accumulated by
Brown, Arber, Dexter, etc., is really introductory not so
much to Robinson's story as to Smyth's : had it not been
for him the emigration from the north would not have
taken place, and to him most of the emigrants adhered,
those who passed over to Robinson being mostly relations
and connections of the latter. It follows also that the
main source of the Pilgrim Church has as yet been un-
recognized and therefore neglected, that the career of
Robinson in Norfolk — on which a httle fresh light has
recently been thrown — awaits treating with such loving
care as has been already spent on the district around
Austerfield. Further, in these pages is pointed out, what
has escaped serious attention, the time, place, and
circumstances when the Pilgrim Church was born. In
the editor's opinion, the pre-natal and infant history of
this church have been misconceived, and after due
research wiU have to be re-written.

Apart from matters of fact, the editor hopes to have
presented the subject afresh in three respects; the
starting-point of Smyth's career, its consistency, and the
permanent result of his work.

Scarcely ever has it been emphasized that Smyth was
a Cambridge man. Like a greater alumnus of the same
college, he was accustomed.

To walk the studious cloister's pale
And love the Hgh embowed roof
With antique pillars massy-proof
And storied windows richly dight,
Casting a dim religious light.

He is therefore not to be classed with the Legates and
Muggletons, nor even with his saner followers Helwys
and Murton. He ranks with Whitgift and Andrewes in
his training; had they been cut off before the age of
45, as he was, their mark on their age would have been
no deeper, and they would have left less of real per-
manence. Therefore some care has been given to show
what actually was the training which they all received,
to exhibit the foundations on which rested that which
was peculiar to himself. It is as fitting as fortunate that

Preface ix

so much of the material for this has been brought to-
gether by a Head of his own college, and it is a kindness
that the present Head has read the proofs of that section.

What makes Smyth almost unique in his time, is that
he had the scientific spirit so strongly developed. He
announced that he would be, as Bacon put it, a "true
pioner in the mine of truth"; he was persevering in
following every clue, in dechning to bow to mere custom
or tradition, in reciuring to first principles, in acting on
what he discovered. He is exhibited here on his own fine
of development, which apart from one amusing excursus
appears singularly straightforward.

For a few years after his death, it seemed as though
he had spent his hfe almost in vain, and the chorus of
opposition died away with words of pity for his failure.
In the next generation only Paget' s brother recollected
that he had been one of the Grandees of the Separation.
Not till 1738 was his name recalled to the memory of the
churches that had arisen from his work; only when
Adam Taylor, in 1818, pubhshed long extracts from the
preface to the Character, did the nature of the man begin
to emerge. When however, in 1908, European Baptists
met in Berhn and a session was devoted to the Pioneers
in Liberty of Conscience, by an American, a Frenchman,
a Rumanian and a Bulgarian, it was pointed out that to
the teaching of Smyi;h was due directly the founding of
the earhest Enghsh Baptist churches, and this one man
was thus placed in the vanguard of what is now literally
an CEcumenical or Catholic communion.

W. T. W.

Preston,

November 1915

TABLE OF CONTENTS

VOLUME I

Sizar at Christ's College, Cambridge, 1586-1590.

Unknown origin — The college — Arts and theology — Domestic conditions
— No holidays — The daily round — A sizar's lot—Serving and fagging —
Chopping logic — The schools — Poetry and the drama — Sunday plays —
College friends — Lecturers — Fellows — Francis Johnson — The Puritan ideals
— Assemblies at Cambridge — Chaderton versus Whitgift

Pages xvii-xxvii
Gbadxtate and Fellow, 1590-1598.

Johnson throws the gauntlet — Star Chamber fails — Conventicle Act —
Smyth graduates and stays — Studies medicine — Hebrew and Greek —
Bernard a sizar — Out-college friends — M.A. and regent — Fellow — Puritan
— Opposition to Calvinism — Lambeth articles — Rise of a new party —
Duties as fellow — Ordained at Buckden — Casual preaching — Pupils —
Marriage — Parish minister or schoolmaster? — Inadequate endowments —
Pluralism xxvii-xxxviii

Lecturer at Lincoln, 1600-1602.

Diocese and bishop — Christ's men near — Municipal patronage — Candi-
dates and salary — Opportunities of the post — Roman Catholic influence —
Magistracy — Intolerance — Propaganda — Separatist brethren — Anabaptist
anarchy — Wray and Sheffield — "Factious preacher" — Discord on the
council — Dismissed — Lawsuits — Guilty — Appeal . xxxix-xlvii

Official Reform, 1603-1605.

Reconstruction of the Church of England — Two earnest wings — 350
Puritan ministers — Proposal for parochial reform — Decisions of James —
Acquiescence of the leaders? — Parliament restive — Canons codified —
Conventiclers excommunicated — The Church not antichristian — Few
petitions — Hundreds silenced — Most submit — Catholics tolerated — Is this
satisfactory? xlvii-liii

Meditation and Discussion, 1605-1606.

Smyth's journeys — Gainsborough — The manor and its lord — Neighbours
from Christ's — Thomas Helwys of Basford — Smyth as physician — An
absentee vicar — Supplying his place — Presented again — Discussion as to

Table of Contents xi

possibilities — Clifton and Bernard — Conference with Hildersham — Advice
sougtt from Sufiolk — Self-governing clmrclies of saints — Bernard's attack
on the bishops — Study of the Bible for a pattern — Old Testament covenants
— A church covenant — Provides for progress .... liu-lxii

Pastor of the Church at Gainsborotjgh, 1606-1608.

Opposition of A.S. — Imitation by Bernard — Gainsborough and Scrooby
— Smyth ordained by the church — Bernard faltering — Queries to Helwys
— Eecantation — Smyth expostulates — Antichrist — Epithets returning to
roost — Bernard prepares a book — Occupations and residences of the
members — Robinson of Sturton — One church only? — Sources of informa-
tion — Constitution — Worship — High Commission for the north — Snoden
the pluralist — Arrests — Emigration? — Legal position — A midsummer
exodus Ixii-Ixxiv

Chtjrches, Church Worship, Church Government, 1608.

Amsterdam — Freedom of commerce and conscience — College life in a
bake-house — Four religious groups — Arminians — English merchants — John
Paget — The Bagijnhof — Real status of this congregation — The Ancient
Church — No fusion with this — Sisterly intercourse — New organization
under Robinson, departs to Leijden — Its nucleus a Norfolk group —
Difierences of worship — An authorized Ubrary — The human element in
translation — Every Bible version fallible — Reading as a preparation for
worship — The parallel discussion in Roman circles — Influence of Smyth's
pleas in New England and among the old General Baptists — Singing and
contributing — Pastors and deacons — Officers subordinate to the church —
Acceptance in New England — Overton reproduces in army politics

Ixxv-xc

Baptism of Believers, 1609.

Separation completed — Transmission of baptism — The mark of the
beast — Persons to be baptized — Previous English Anabaptists in the
Netherlands — Their unimportance — Smyth's views adopted by most of his
church — Communicated to Clifton — Discussion — Two printed books —
Dissolution of the Church of Gainsborough — Baptism of believers — A new
church — Smyth baptized himself — Baptism on the forehead out of a basin —
"Anabaptists" — Obloquy of the continental Anabaptists — Absurdity of a
second baptism — Criticisms — Hetherington — Effect of baptism — Joseph
Hall — Self -baptism — Who may baptize? — Dutch Anabaptists — Literary
activity — Different books for different topics, yet simultaneous — Succession
— Occasional conformity xc-ci

Negotiations with the Mennonites.

Praying circles of the fourteenth century — Organization in 1527 —
Imitation of Christ — Hofmann's theories — Persecuted by all — Disclaimed
by "Protestants" — Miinster — War disallowed — Bishop Menno — Rigid
discipline — EcUpsed by Calvinists — Persecuted by Calvinists — Waterland
subdivision — Polish influence — Confession of Ries and Gerritsz — Pre-
Augustinian — Ries offers revised confession for comparison — Smyth's

w. 6

xu

Table of Contents

churci approves and ofiers its own — Anti-Calvinist — Alike thougli with
difierent approacli — Two points cause secessions — Incarnation — Succession
— Application to Waterlanders — Apology for an independent beginning —
Opposition by Helwys — Shelved — Five sets of English Anabaptists —
Leonard Busher — Dipping — John Hancock — Further writings — Elaborate
confession— Modified views— Death— Burial in the New Kirk— Keturn of
Helwys to England — Posthumous publications — Renewed application to
the Waterlanders — Acceptance — Gradual fusion — Mennonite tribute

ci-cxv

The Man and His Work.

Middle-class thinkers — University opportunities — Original lines of
thought — Effective leader — Ready to accept correction — Inspired affection
— Modern estimates — Separatism reinvigorated — Emigration — Fellowship
independent of nationality — Liberty of conscience first asserted fully — ■
Propagandist — Four existing churches in England due to him — Founder
of one of the largest . communions in the world . . . cxv-cxxii

PAGE
1

The Bright Morning Staree (1603) .
^^<A. Patbrne of Trve Prayer (1605)
Principles and Inferences (1607)
The Differences of the Churches (1608)

67
249
269

VOLUME II

CeRTAYNE DEMAinSTDES, ETC. .

Paralleles, Censvees, Observations (1609)
Lettre to Mr. Ric. Bernard (1607)
Lettre written to Mr. A. S. (1606?)
Lettre written to certaine brethren in S

The Character of the Beast (1609) .
Nomina Anglorum (1610?) .
corde credimus (1610?)
Defence of Ries' Confession
Argument A contra baptismum infantum
Propositions and Conclusions
Retractations and Confirmations

Appendix

Notes

) ■ •

327

•

331

547

. (1606?) .

557

.

563

681

.

682

.

685

710

.

733

751

761

763

LIST OF PLATES

The Last Home of John Smyth

from a contemporary map in tie Amsterdam archives.

Frontispiece to Volume I.

The Lower Trent Valley

showing places whence emigrants went to Amsterdam in 1608.

Volume I, page Iv.

Names of the Enghsh who appHed in 1610 for union with the
Waterlander church in Amsterdam. Holograph of John
Smyth. Frontispiece to Volume II.

62

CHRONOLOGICAL TABLE

1586. Jolin Smytk matriculates, sizar at Ckrist's.

1593. M.A. (First Conventicle Act.)

1594. Fellow. Ordained by Wickham of Lincoln.
1598. Vacates fellowship after Ladyday.

1600. Lecturer to tlie City of Lincoln.

1601 Preaches The Bright Morning Starre; page 1.

1602. Preaches A Paterne of Trve Prayer; page 67.

Inhibited, dismissed. Next two years spent in litigation and
publishing.

1603. (Appeal of the Puritans to James for reform.)

1604. (Hampton Court Conference: new canons.)

1605. Practising as physician, lecturing at Gainsborough.
(Suspension of many clergy, ejectment, visitations.)

1606. Conference at Coventry with Puritan leaders.
Bernard: Against Episcopal Authority; unpublished.
Letter to S[uffolk] replying to K[newstubhs]; page 557.
Leiter to A.S. ; page 547.

Formation at Gainsborough of Separate Church.

1607. Bernard: Letter to Helwys; page 337.
Letter to Bernard ; page 331.
Principles and Inferences; page 249.

1608. Bernard : Separatist's Schisme.
Emigration of the church to Amsterdam.
Hall: To Smyth and Robinson.

Helwys : Letter on the customs of the Ancient Church.
Differences of the Churches ; page 269.

1609. Ainsworth: Defence of the Scriptures.

Certayne reasons propovnded to Mr. Rich. Clifton ; page 574.

Clifton: Answer on 14 March; page 575.

Reply written by 24 March.

Chm'ch disbanded, baptism of all by Smyth.

Paralleles published, and in a few days the

Character of the Beast, the two incorporating aU that led up to them.

Bromheads : Letter to Hamerton.

Conference with Hetherington ; conversation with Mennonites.

Chronological Table xv

1610. Secession of Helwys and eight others.
XX Latin articles ; page 682.

Eies: XXXVIII articles.

Helwys: Protest, XIX Latin articles, letter to Eies.

Approval of Ries' confession ; see page 685.

Application for fusion ; page 681.

Correspondence of Mennonites; no action taken.

Clifton: Plea for Infants.

Hetherington : Description of the Church of Christ.

Johnson: A brief treatise.

Bernard: Plaine Euidences.

1611. Eighteen arguments against infant baptism written? page 710.
Propositions and Conclusions drawn up; page 733.

Helwys : A declaration in XXVII articles ; A short and plaine proof ;
Advertisement to the New Fryelers.

1612. Gerritsz. Dying wish for fusion.

Retractations and Confirmations, unfinished; page 751.
Helwys to Spitalfields: The Mstery of Iniquity.
Smyth buried on 1 September. Last two MSS. published by
Pigott in time to be criticised by

1614. Robinson: Religious Communion.

1615. Fusion of Smyth's church with that of Ries.

JOHN. SMYTH

Sizar at Christ's College, Cambridge, 1586-1690

In March 1586, a sizar of Christ's College matriculated,
whose name was then spelt John Smythe. Before that
time he has not been traced, no allusion to his family
having been found in literature to give a clue. Even his
county cannot be determined, though from his subsequent
election as Fellow we know that he came from south of
the Trent, outside London, Warwick, Stafford, Cheshire,
Bedford and Northampton. His rank in life cannot have
been high, for he was a sizar, and had not only to wait
at meals in haU, but also to render personal services
to the Master or a Fellow, such as cleaning boots, or
dressing hair. He corresponded to the diligent class of
poor students in America to-day, who work their way
through college attending to the corridors and furnaces.

He was not even a Scholar, but an antiquary might
yet examine the records of the eleven Lincolnshire towns
which had grammar schools before this time. Alford,
for example, a new foundation, was required to keep
registers; but its special ties were with Magdalene and
Jesus. Lincoln had lately fused two ancient foundations,
of the cathedral and of the corporation. In some cases
we know that the early registers have perished, as here
and at Louth; but it is just conceivable that a clue
might be discovered to the origin of John Smyth.

In after life his career crossed that of the Manners
family, and it is noteworthy that the Earl of Rutland,
its head, had many transactions with the corporation of
Lincoln. On 22 September 1585, Edward, the third
Earl, was asked to arbitrate on a case between the
corporation and Robert Smith of the Black Monks, his
decision being that Monks Leys should go to the city.
Had Robert a young relation who attracted the Earl's
notice ?

xviii Biography

Christ's College had absorbed God's House, founded
in 1446 expressly to train masters for grammar schools.
For this purpose special classes were still held on Fridays,
since a school which could offer £10 yearly might claim
a master from the university.. The coUege however had
a slightly wider outlook, being established for the study
of arts and theology. Its founder was the Lady Margaret,
descended from John of Gaunt, widow of the Earl of
Richmond. Richmondshire was then not part of York-
shire for all purposes, and her grandson, Henry VIII,
severed it even ecclesiastically, transferring it to the new
diocese of Chester. She therefore showed special care for
it, and in her statutes of 1506 provided for at least six
feUows and twenty-three scholars to be appointed from
the counties north of the Trent; Richmond, Northum-
berland, Durham, Westmorland, Cumberland, York,
Lancaster, Nottingham and Derby; not more than one
fellow and three scholars from any county. As many
more were to be appointed, and the statutes did not
confine them to south of Trent, though in practice the
far larger population ensured this. Edward VI had
added a thirteenth fellow, with no restriction on residence.

When Smyth matriculated, the college master had
for four years been BarweU, a weak nepotist, under
whom it was rapidly declining from its position as the
third most important. In Smyth's first year the college
was officially visited by the Vice-ChanceUor, who found
things very lax. The statutes did expressly allow
pensioners, boarders; but the master had added to his
original quarters both the Foundress's rooms and the
Fellows' common room, letting them off and appropriating
the rent for himself. This letting was forbidden, though
the common room was not restored ; all biUs were to be
settled within six days, academic dress was to be worn,
Latin was to be used in all conversation. After this
visitation there would doubtless be greater efficiency for
a year or two, to the profit of Smyth.

The domestic conditions can be pictured, thanks to
Messrs Willis and Clark, and Mr Bass MuUinger. The
college buildings formed one court, completely closed in,
for Dr Caius had not in 1509 expounded how insanitary

Biography xix

was such a plan. They comprised a library on the j&rst
floor to the right, a chapel on the far left for daily worship ;
opposite the gate was the master's lodge adjoining the
chapel, then the hall for lectures and meals, with kitchens
and butteries projecting on the right ; most of the premises
were for lodgings.

Any one standing in the court to-day can see it as it
was in 1586, if he remembers that the ashler facing
conceals the original alternate courses of red brick and
clunch, a hard chalky material, and if he replaces in
imagination the posts and rails round the edge. Outside
there were elaborately carved posts, and Hobson's clear
water did not yet flow.

A chamber till lately had had only shutters to open
windows, with reeds and clay to face the walls and ceiling ;
but there had been recent plastering, panelling, flooring
and glazing. The chamber next the chapel had two
studies partitioned off, with desk and shelves in each;
in the main room stood a bed for two FeUows, with a
trundle-bed pulled out at night for the sizar, also a leaden
cistern and trough, a table and two forms. Pensioners
could, of course, bargain for their accommodation, and
miight have to pay as much as 235. extra if they wanted
a study. The community aimed at being seK-contained,
even the barber, porter, steward, cook, and the lad to
whip dogs out of chapel being chosen from the sub-sizars.
As pensioners were a source of profit, an annexe had been
acquired almost opposite, and fitted with gates Hke the
college proper; but even so, we wonder that the court
and the inn could accommodate the 200 people whom
we can calculate from the admissions and graduations.

There were university vacations, but they made Httle
difference to residence in college, which was almost
continuous till a higher degree was attained. The
details of the daily Hfe have been drawn by Dr Peile, the
late Master.

A sizar would waken his tutor, valet him and tidy the
chamber in time for chapel at five o'clock, when morning
prayer was often followed by an address by a Fellow.
Then he would get the bevers or morning-draught of ale
for his tutor, with perhaps a manchet from the buttery.

XX Biography

As each Fellow had recently had his allowance for com-
mons increased to three shillings a week, there would be
more left for the sizar.

By six he was due in hall, where the Lector taught
dialectic, logic, philosophy and poetry. Logic was the
backbone of the traditional studies, and was still studied
on the lines of Aristotle, with substance and accidents,
quiddities, differences, and above aU, syllogisms. Just
at this time, indeed, the reforms of Ramus, a Huguenot
slain on St Bartholomew's day, were much canvassed at
Cambridge, especially in Christ's. Ramus attacked the
artificial method of arguing, and urged that Cicero be
studied, to see how men were really persuaded. But
Smyth's works show that he was trained on the old-
fashioned lines, all his thinking being cast in Aristotelian
moulds.

For a sizar, the preparations for dinner would be
important, to spread the high table, to fetch one of his
tutor's two napkins, provided lest he be tempted to
misuse the table-cloth, to hang the towel and fill the
bowls for ablutions after the meal. The Fellows gathered
on the Regent Walk, from the gate to the haU, marched
in at ten o'clock for the chief repast of the day. When
they had finished, and the sizars, like stewards on a
liner to-day, had satisfied their appetites as far as the
leavings permitted, the hall was cleared for more work.
This time the seniors were set to oppositions in phil-
osophy and theology, the juniors listening. Some after-
noons were spent at more general sophisms, or discussions,
or lectures on philosophy and logic.

Other afternoons however were free, and gave the
opportunity of fetching out from Stangate Hole the stang
or post on which late-comers to chapel were mounted and
ridden round the court. While the scholars were enjoying
football, a sizar would be due in the large area behind
the court, to attend while his seniors were playing quoits,
or to field in the brick tennis-court. He might be sent
on errands into the town, and it would be strange if in
summer he did not steal time for a dip in the Cam, even
though he risked a public whipping in hall from the
master. His tutor might occasionally want a walk in

Biography xxi

the country and might take along his sizar to carry the
herbs and flowers he plucked ; and so a native of fen-land
would learn to scale the heights of the Gogmagog HiUs.
Perhaps in some fit of generosity he might be taken to
see a rarity, such as a crocodile brought for exhibition.
Such diversions are duly noted in the diary of Samuel
Ward a few years later.

As evening drew on, chapel filled again, and the old
organ led the praise. At five o'clock all assembled for
the second meal, and when aU was cleared away in hall,
and the fire was replenished for the Fellows and Scholars,
the sizar must withdraw to his cold chamber for study as
prescribed by his tutor; unless he had made friends
with the cook and could nestle in the warm kitchen.
By nine in winter the ctirfew at Great St Mary's gave
the signal for bed, though an hour's grace was allowed
in summer.

Such is the round of training through which Smyth
passed for three years. The college aimed only at Arts
and Theology, both physics and law being quite without
mention in its statutes. But with the fourth year his
horizon would widen, for he would be taken by his tutor to
the University Schools. Passing Great St Mary's, and
the house where John Legate was now printing for the
university, he would enter the court beneath Rotherham's
Library, and be ushered into the Logic School opposite
to listen to men of all colleges, each of whom was twice
called upon to defend three propositions chosen by himself
and approved by the proctor, and was in turn twice
obliged to challenge some other champion hanging out
his three shields for the tourney. He might even hear
some such starthng paradox as "Everything Aristotle
taught is false," but too often the themes were well
worn, and the proceedings were only of the same kind as
in the hall of Christ's.

It would then open new possibilities to find that on
the left-hand side of the Schools there were lectures
given on the Civil and Canon Law, while in the great
library above, Edward Lively and Andrew Downes
with the other Regius professors lectured to aU comers,
often all too few; and that above the Logic School was

xxii Biography

that of Rhetoric. This apparently never received his
attention, nor is there any appreciation of poetry evident
in his works, though the Lector ought to have dealt with
such matters.

This is the more to be regretted, as English poetry
was at the dawn of a splendid day. TurberviQe had
broken new ground with Epigrams, Songs and Sonnets,
cultivated further by Wyat of John's. The standard old
Five Hundred Good Points of Husbandry by Tusser of
King's had found a new rival in the Shepherd's Calendar
by Spenser of Pembroke. Lyly, incorporated from
Oxford, celebrated the occasion by his Euphues, which
made a deep if temporary mark. So obvious was it
that a new era was blooming, that several books were
written to analyze the styles: Gascoigne of Trinity led
the way, Webbe of John's published in the year Smyth
matriculated, Putenham before he graduated. But no
one at Christ's seems to have been interested, and the
lectures on poetry that Smyth heard were not only in
Latin, but probably were on Latin poetry alone.

One special department of English literature would
be brought to his attention less officially, the New Drama.
Christ's had taken an honourable part in the creation of
this species of English poetry. As early as 1544 a Latin
play called Pamntachius had been acted there, ventilating
Lutheran ideas, and soon afterwards it had been rendered
into English by Bale. More orthodox was the translation
of Seneca begun by Heywood, the ten tragedies being
now published in one volume. In 1560, Johnson of
Christ's, a schoolmaster, wrote Misogonus, ten years
later Preston of King's and Trinity put forth Cambises.
These are certainly links with the past, but in 1566
Christ's opened a new vista by the performance of an
English comedy, identified by Mr Boas with the famous
Gammer Gurton's Needle, and attributed by him to
Bridges of Pembroke, though it was published as by
Mr S., Master of Arts.

The custom had grown up of relaxing by such an
entertainment on the evening of Saturday or Sunday.
CoUege buildings offered two suitable places, so that both
hall and chapel were employed. Three new plays at

Biography xxiii

Clare, Peterhouse and John's drew out the first opposition
to the custom, in the year when Smyth matriculated.
A namesake of his, himself of Christ's, inveighed at Great
St Mary's against this use of Sunday. This was the
beginning of what developed into the Sabbath question,
so prominent with Puritans. In 1592, Still, the Vice-
Chancellor, wrote to the Chancellor that EngUsh comedies
were now stopped. Smyth was thus caught in the ebb-
tide ; in later years his writings show httle sign of interest
in these relaxations, his only allusion to the drama being
to the virtue and vice of the medieval moraUties ; page 298.

Three years' drUl in the college, and he must step
out into the university arena for his four bouts; then
further examinations by coUege and university would
bring him to the rubicon, passing which he would emerge
from the pupU status, and become a Bachelor of Arts.
Thus untU this stage he could hardly make friends outside
the college walls, though he might admire some dexterous
debater from another coUege at the Schools, and hear
the more famous preachers at the various churches.
We turn then to see some of the men mider and alongside
whom he received his moulding.

The lads who entered about his time were on the
whole very mediocre; five of them became incumbents
in Suffolk and Lincoln, counties with which Smyth
afterwards was concerned. Very few deserve mention.
At the high table sat James Montagu, one year Smyth's
senior, joined there in 1588 by his brother Sydney: the
latter went to the Middle Temple, the former laid the
foundation stone of the new Sidney Sussex coUege in
1595 and became its master, winning the favour of the
new king and climbing to a bishopric. Thomas Drax
became vicar of Dovercourt, and in 1618 threw out the
idea that the Separatists who would not return to the
Church, should go to Virginia and convert the infidels:
the suggestion was instantly adopted by Blackwell, and
two years later by Brewster of Peterhouse, both then
exiles in Holland. Samuel Ward helped Smyth in his
tutorial work during 1596, and fortunately noted a few
facts in his diary. Thomas Bywater fell under Smyth's
influence more permanently, and wiU be met again.

xxiv Biography

Paul Baynes, who came up when Smyth was taking his
degree, was destined to exercise much influence in the
university as a preacher.

/ WiUiam Perkins at this time was Lecturer at Great
St Andrew's, where he commanded great audiences. The
system of Lectures was a great characteristic of the time.
A clergyman could be inducted into a living at the will
of the patron, and his duties were very mechanical.
The printed services could be easily gone through by a
man of very slight education. For preaching, he was
provided with the official homilies, which he could read
somewhat at his discretion. If he desired to preach his
own sermons, he must be licensed by the bishop. Many
parishioners resented this state of affairs, and the justices
of Lincolnshire made careful enquiry in the very year
Smyth went up, placing on record that whereas there
were 590 livings, 154 were held by clergy who had other
benefices and did not reside in the county, 301 did
not attempt to preach, but simply read the homiUes,
while only 121 ever preached. There was a growing
custom of obtaining other men to supply what they
lacked, men who should preach or lecture. Manifestly
Cambridge and the vicinity were in a splendid position
for this, and Lecture-ships were established by subscription,
or even endowed. Such a post was held at St Clement's

j by Laurence Chaderton, now master of the new Emmanuel
College, but Fellow of Christ's till 1576; he and Perkins
were the most prominent leaders of religion in the
university.

Another Fellow was Richard Clerke, destined to be
chosen in 1604 with Chaderton to revise the Old Testa-
ment. Another was Thomas Morton, fond of public
disputations against the Papist recusants, and presently
to climb the ladder of preferment to the sees of Chester,
Lichfield, Diu-ham; we can hardly fail to recognize in
Smyth's early writings evidences of indebtedness to his
polemic against Father Robert Persons, the Jesuit.
Another was Robert Snoden, who also won ecclesiastical
promotion, first as a member of the High Commission of
the north, in which capacity his path crossed Smyth's
in 1608, and then as Bishop of Carlisle.

Biography xxv

If those three represent the men of affairs, who
secured place and power, there were others of the stamp
of Perkins, the men of thought and rehgion. Such a
Fellow was Cuthbert Bainbridge from Durham, and of
like type was Francis Johnson from Rotherham. It was
to this man as tutor that Smyth was allotted, and we
thus see what were the determining influences in his
plastic years.

Though a sizar might not realize the currents that
were flowing, the years 1586-1590 during which he was
in his first stage, witnessed the ciilmination of the Puritan
bid for reform. This was the .chief domestic question
in politics, and though EUzabeth had to temporize while
the Spanish cloud lowered, yet as soon as the danger of
the Armada passed, she struck hard and shattered the
Puritan hopes. We must reahze the issues.

As to doctrine, there was no question as yet.
Calvinism was orthodoxy, the XXXIX Articles were
reaUy beheved by all. But whereas Elizabeth had
retained the general medieval scheme of ecclesiastical
government, simply severing the bonds with the papacy
as her father had done, there was now elaborated a very
compact rival scheme, which was to be seen practised in
France and Scotland. It had been worked out on paper
for England in The Book of Discipline, and a meeting of
leaders held at Cambridge about 1583 decided that
attempts be made to start it universally. The proposed
method of transition was rather ingenious, to persuade
the archdeacons to conduct their visitations on the lines
of mutual criticism, helpfulness and study, and so to
convert them into something resembling a Scotch pres-
bytery. UntU such ofiicial sanction could be obtained,
the plan was for parishes to group in dozens on a voluntary
basis into a Classis, for a score of classes to group into a
Synod, for delegates from the synods to come to a General
Assembly. The minute book of the Dedham Classis for
1582-1589 has been published by the Royal Historical
Society, and it illustrates how this system really was
at work, 80 meetings being held of the ministers near
Colchester. The whole movement centred in London
and Cambridge, where the General Assembly met at the

xxvi Biography

time when the Stourbridge Fair brought thither large
numbers of people; Laurence Chaderton seems to have
been the guiding spirit, now that Cartwright, deprived
of his Lady Margaret professorship, had accepted the
Mastership of Leicester's Hospital in Warwick mth a
promise to be :5[uiet.

His great antagonist, Whitgift, was archbishop of
Canterbury, bound to suppress this movement and
maintain the whole apparatus of autocratic government.
He found the greatest difficulty in East AngUa and
Essex. The strength of the Puritans here was due
largely to Lord Rich, grandson of a man employed to
suppress the monasteries, who had acquired large numbers
of advowsons, so that he filled the livings with religious
men of his own stamp. No sooner did Whitgift hear the
challenge of The Book of Discipline, than he took it up
vigorously, and issued three Articles for the regulation of
the clergy. Formidable lists are extant of liien who were
"not resolved to subscribe," and he proceeded to coerce
them by the machinery of the bishops and the High
Commission, suspending the recalcitrant from duty and
from emoluments. In 1584 he was able to obtain a
new High Commission for his province. It is very
significant that whereas previous commissioners had
been chiefly of laity, 47 out of 73 in the current body,
these were now weeded out, and for the first time there
were 24 clergy as against 20 laymen. This might seem
to imply that after 20 years Elizabeth had at last trained
some clergy to her ideas, and that the laity were still
strongly Puritan ; but Dr Usher has shown that the really
active members of the commission were foiir civU lawyers
and Richard Bancroft.

With his new machinery Whitgift set to work and
presented his test Articles for subscription by the
clergy. He soon scheduled 784 subscribers and 49 who
refused; Ward of Christ's was suspended that year, and
it is noteworthy that it did not prevent his attaining
M.A. in the year Smyth matriculated. The Puritan
answer to Whitgift was the foundation, by Sir Walter
Mildmay of Christ's, now chancellor of the exchequer, of
Emmanuel College with Chaderton at its head. The

Biography xxvii

archbishop responded by securing control of the press,
and passing new canons, which Elizabeth did not ratify.
Petitions for the establishment of synods were organized.
Bancroft was therefore set to investigate who was at the
back of the movement, and how deep it was rooted, being
rewarded with a canonry at Westminster.

Three Christ's men illustrate what went on in Smyth's
undergraduate days. Arthur Hildersham, like Chaderton,
had come up as a Catholic, and in the college atmosphere
had become Puritan; he graduated 1586 and was
appointed Lectiirer at Ashby-de-la-Zouch, the patron
settUng on him the rectorial tithe, though the vicar
collected the rest. Whitgift at once forbade him to
lecture, both because he was not in orders, and because
the lectures were not fit to be hstened to. This was the
beginning of a life-long contest, and Smyth was involved
in it later on. Dent was presented by Lord Rich to the
rectory of South Shoebury, and was in frequent trouble
for not conforming to the ritual. Crane of Roehampton
fared even worse, was thrown into Newgate, and died
there 1588.

So great was the tension, that while this voluntary \
reform within the Estabhshment was spreading all over the
eastern side of the kingdom, some few impatient spirits
were breaking away and estabhshing separate churches;
but this coiu-se, advocated by Browne, was opposed by
Cart-wTight, and adopted by the merest handful, most of
whom were soon lodged in jail.

Graduate and Fellow, 1590-1598

Smyth was one of about a hundred and eighty who
became Bachelors of Arts in 1590, and emerged into
wider hfe in the university. The year was marked by a
crisis at Cambridge, with effects even on the national
life; and Christ's was closely concerned. Johnson had
preached at Great St Mary's early in 1588-9, on church
government, when he openly advocated the Presbyterian
system as agreeable to the New Testament, and preferable
to the Episcopal. He was thrown into prison by the
Heads of colleges, along with Bainbridge who was in

xxviii Biography

some way implicated, and though bail was offered by
prominent laymen Uke Knevett and Sir William Bowes,
it was refused. Bainbridge made his peace quietly,
Johnson petitioned Lord Burghley, Chancellor of the
university, but refusing to make adequate recantation,
was expelled the university in October. He appealed
formally to Burghley, being supported on a point of
order by the Vice-ChanceUor and by 68 Masters of Arts,
including such different men as Perkins and Morton.
Yet he had to resign his Fellowship and go down. He
found refuge first at Middelburg as chaplain to the
EngMsh merchants of the Staple, with the splendid salary
of £200 and the use of a Dutch church. For the London
merchants were the financial mainstay of the Puritans,
and Holland was a stronghold of the Reformed ReHgion.

Johnson's influence at Christ's remained strong for a
few years, for the Vice-ChanceUor wrote that he had been
"complotting with his associates." But it would rapidly
wane when the news came that he had thrown up his
post, had joined an obscure band of Separatists in London,
and by the end of 1592 was in the Clink prison for that
reason. Next year his brother George, another Christ's
man, was thrown into the Fleet on the same score.

Meantime there had been wholesale arrests of the
Reformists; Udall of Christ's was indeed charged with
being concerned in the Marprelate tracts, but Egerton,
Cartwright, Jewel and others had simply aimed at
developing the Presbyterian butterfly within the Epis-
copal cocoon. Perkins was brought before the High
Commission in 1690, and with the help of many informers,
a series of Star Chamber trials began. On the whole,
they failed, and recourse was had to Parliament. All
that could be secured was a Conventicle Act against
Separatists, in 1593. This provided that people who
denied the ecclesiastical jurisdiction and obstinately
absented themselves from the parish services, must
abjure the realm for life. Under this act, Johnson and
his friends were soon driven out, arid most assembled in
Amsterdam. The Reformists were dealt with otherwise.
Bancroft published a clear exposition of what had been
going on, and what was aimed at; the result was to

Biography xxix

alienate public sympathy to a large extent. And in
1594 Hooker pubhshed his Ecclesiastical Polity, examining
carefuUy the contention of the Puritans that their
Classical system was the only one warranted by the word
of God, and contending that the Episcopal was allowable.
For the rest of the reign we hear no more of The Book of
Discipline or of any meetings of the voluntary Classes.
Two new points arose, both at Cambridge, which soon
engaged general attention. And Smyth by this time had
attained a rank which would oblige him to take a side.

For Smyth had stayed at Christ's. He might have
gone on from the university to an Inn of Chancery or an
Inn of Court, as Barrowe of Clare and Bacon of Trinity
had gone to Gray's Inn, and as Richardson of Christ's had
gone to Lincoln's Inn, thus beginning a career that led
him to the King's Bench as Chief Justice. There was
one other possibOity, that he might have attached himself
to the household of some great courtier, but except for
the Montagues no such family was yet represented at
the coUege.

The university: indeed had been stereotyped by
Whitgift on such lines that it offered Mttle attraction to
any in search of real education. Those who went there
or to Oxford often quitted it speedUy, as did Raleigh, who
afterwards said that his training was that of a gentleman
and soldier; or else they supplemented its meagre
training by a coiu'se of foreign travel, as Milton did in
the next generation. The Inns of Court at this time
attracted aU who sought a Uberal education, even without
the intention of a legal career; Sir Thomas Gresham,
despairing of the universities, was founding his coUege
in London. But these centres offered no assistance
such as sizarships, and it may well be that Smjrth's
means would not support any such course.

Whatever his motive, he followed the line of least
resistance and continued the prescribed course of study,
now including astronomy, perspective and Greek, with
the possibihty of profiting by the lectures of the university
professors. This course almost limited his natural futvire
to a career either academic or clerical. He might indeed
have turned his attention to law, as did his fellow-student

c2

XXX Biography

Snoden, but this was a rare course at Christ's. He
certainly did attend a few physic lectures in the University
Library, hearing of glass eyes, of the automatic action of
the stomach in chiUing, and of the hver in making blood ;
here he learned that the heart was enclosed in a bag,
which under certain circumstances contained "water,"
and he afterwards reasoned on these facts and considered
the death of our Lord in the fashion that Dr Stroud long
afterwards elaborated by his treatise on the Physical
Cause of the Death of Christ. Smyth's attainments in
medicine were such that he did not hesitate in after life
to practise the heahng art, and to support his family by
his labours as a doctor.

Once in the library, which had been thoroughly
repaired in the year he came up, he could explore its
treasures, such as they were. For want of chains to
the books, they had been reduced to 180, but now were
beginning to increase. Beza had presented the two
tetraglot editions of the Hebrew Law printed at
Constantinople by Soncino in 1546 and 1547 ; also a far
older diglot manuscript of part of the New Testament,
from the monastery of Irenaeus at Lyons. Smyth gives
evidence that he had at least some smattering of the
original languages of the scriptures.

Within the college he would now have a seat at meals,
at the Bachelors' table, except when he took his turn at
reading from the Latin Bible on the lectern during
dinner. With increase of privilege went a widening of
interest in public afiairs. Ecclesiastical charges must
come up for discussion, and while the non-Puritans might
occasionally express a difference of opinion, there would be
general satisfaction that Robert Browne of Corpus, who
had broken away from the Church of England, now saw
the error of his ways, was accepting the rectory of Achurch,
and was duly ordained deacon and priest on 30 Sep-
tember 1591, by the Bishop of Peterborough. That same
year an appeal was made to the Queen's Bench in Cawdry's
case, and Coke reported on behalf of all the judges that
the Ecclesiastical Commissions were quite legal, that the
Common Law judges would recognize their sentences and
permit them to be executed. This showed that unless

Biography xxxi

Parliament would alter the law, the Puritan ideals would
be suppressed.

To the pensioners' table there came up two men in
this time who deserve a word. John Hodgson was
destined to make a pitiable failure when trying for his
degree, and he at once obtained ordination at Lincoln;
this is a good illustration of the way the ministry was
recruited. From Epworth came up Richard Bernard, as
sizar ; in two years he would have to wait on Smyth, who
would have a feUow-feehng for the poor lad.

A Bachelor had an easier time within his college, and
Smyth would also be allowed now to go beyond its walls,
no longer on errands, nor chaperoned by a master. He
might be asked to look up a lad from Sturton-le-Steeple
in Notts, John Robinson, who came up to Corpus in
1592. Hildersham might send word of a promising recruit
from Ashby, Joseph Hall, entered at Emmanuel. And
he might hear of a fine scholar of Caius, Henry Ainsworth,
who had profited by the presence of Jews hard by, to
become proficient in Hebrew. The great Hebraist how-
ever, Hugh Broughton of Christ's, returned to England
just at this time, and Smyth certainly did devote himself
to the language with such effect that not only did he
employ commentaries, but he even felt able in after Ufe
to use the Hebrew Bible and offer an extempore transla-
tion as a regular habit; see pages 283-4, 297.

It was at this period that the college authorities
began to lay out the ground behind, making a beginning
in 1591-2 by erecting butts in the orchard, where archers
might draw the long bow. As yet however there was
no bowling green, nor had the authorities averted the
temptation to bathe surreptitiously by providing a pool
in the grounds. If however Smyth was now caught at
a dip outside, as a Bachelor he only risked being set in
the stocks and no longer being whipped.

Midsummer of 1593 saw Smyth- commencing as
Master of Arts his full university life. By seven in the
morning the processions were marshalled to take their
places in Great St Mary's, where Legge of Caius presided,
finishing the year begun by StiU of Trinity. One or
two discussions in Divinity lasted tUl eleven, and the

xxxii Biography-

graduation of the inceptors took another hour. Then came
the discussion in Philosophy and the graduation of the
inceptors in Arts from King's. About three o'clock an
adjournment was made to the Regent House on the north
side of the schools opposite, where Smyth would be
graduated. The candidates in Law, Physic and Music
followed, and by five o'clock the ceremonial was ended.
Certain oaths and promises were exacted as the
j condition of the degree, two of which are important.
1 He professed his faith in the scriptures, and in the Church
I as their rightful interpreter ; this had been assailed by
I Johnson, and Smyth must already have been aware of
the counter claim that the right of private judgment
was inalienable. He swore to stay in Cambridge for two
years, and take his share in the university life ; by some
this obligation was evaded, but by Smyth was well
fulfilled. It was the more necessary, as the average
number of undergraduates in residence was nearly 2000,
and only about 650 graduates remained, to carry on all
the teaching, moderating, governing and legislating.

The question of a future career would now become
prominent. A fellowship might be aspired to, this
involved taking holy orders, and so would open out three
avenues; either he might settle down permanently to
an academic life like Bainbridge ; or like Knight he might
seek the patronage of some Puritan noble and become
a parish minister; or he might follow the example of
Whitgift from Grimsby, who through four colleges and
two chairs of divinity had won court favour and had been
successively prebendary of Ely, dean of Lincoln, bishop of
Worcester, and now was archbishop of Canterbury, still
looking carefully at his university and ready to promote
likely men.

When we scrutinize in Dr PeUe's register the careers
of the Fellows, we find that Thomas Graye vacated his
fellowship at Midsummer, 1594. It was not long left
vacant, and next Michaelmas Smyth appears on the
bursar's books as drawing dividend.

Of his colleagues there is little that need be said;
except for Perkins they were quite ordinary. But to
then- table came some feUow-commoners who brought a

Biography xxxiii

breath of a wider hfe. Three brothers Manners of the
Rutland family, Fish from Southill, Pepper from Rich-
mond, belonged to houses with some experience of public
affairs. It would compel attention outside the schools
when Elizabeth called on Christ's in 1595 to equip a
horseman to help suppress the rebellion of Tyrone. But
Smyth had now set his face away from these things,
and they seem to have left him untouched.

One coUege storm in a tea-cup reveals his position.
There was a contested election to a fellowship in 1596';
and the division was on the line, Puritan or anti-Puritan.
Whether or no Smyth had thought seriously on this
question before, he now had to take sides ; and he ranked
himself with the Puritan majority. That the election
was annulled on a point of order was doubtless important
to the rejected candidate, but it committed Smyth openly.
It was the more interesting,- because at the same time
there was a more serious disturbance, on a kindred issue,
in the larger university world.

Perkins had touched off a train which led to the
explosion. He had felt deeply the quashing of the
Presbyterian Classes, and when publishing his Armilla in
1590, dated it "in the year of the last suffering of the
saints." Since then he had been lecturing on the Creed,
and in 1595 he published his Exposition, which was not
only strongly Calvinistic, but glossed the sentence on the
Descent into Hell. A young man called Barrett per-
forming his exercise in Great St Mary's for the degree of
B.D., criticised this book, and was promptly called upon
to justify his criticism. The Divinity professors were
the proper authorities, but it turned out that they did
not see eye to eye. Whitaker of John's, the Regius
professor, was a staunch Calvinist, but Baro of Trinity
was laxer. Baro was a Huguenot, ordained by Calvin,
introduced at Cambridge by Goad of King's, now Vice-
Chancellor. He had at first been lecturer in Hebrew, but
had been elected to the Lady Margaret chair in 1574 and
re-elected at the end of each term of office. He had already
figured in one celebrated case, summoning Laurence
Chaderton before the consistory over two theological
points ; and now he did not seem eager to condemn the

xxxiv Biography

young candidate. Therefore the Vice-Chancellor and heads
of colleges took the matter up, composed a recantation,
and compelled Barrett to read it pubUcly. This he did
with such an ill grace that he was threatened with expul-
sion. He complained to Whitgift, and the university to its
Chancellor, raising a quarrel in London as to jurisdiction.
Whitaker and the dean of Ely took Barrett to Whitgift,
who condemned him, and drafted nine articles setting
out the most strenuous Calvinism. These he sent down
to aU the colleges, meaning "not to suffer any man to
impugn them openly or otherwise." Barrett disappeared,
went to the continent and turned Roman Catholic. But
Burghley objected to Whitgift' s intervention, and there
was talk of his having broken the law by drafting new
articles and trying to get other bishops to approve,
without leave from the crown, so that Whitgift wrote
again to explain away his action. Baro was emboldened
to criticise the new Lambeth Articles in Great St Mary's,
and at once there was a sharp division. Even Goad
sided against him, and though he was backed by Andrewes
of Pembroke and Jegon of Corpus, and though Whitaker
had died, it was evident that the opposition of Christ's
and Em.manuel and all the Calvinists would prevent his
re-election when his term expired. He retired therefore
to London, happy in the favour of Burghley, and at his
death in 1599 was shown honoiu? by Bancroft.

The cross-currents in this conflict, which lasted
eighteen months, revealed not only the jealousy of the
civil and the ecclesiastical authorities in the nation, the
jealousy of foreigners so easily aroused, the jealousy of
college and college, but a new factor. Here for the first
time was a reasoned dissent from Calvinism, within the
Church of England ; and though the flag was raised by a
Frenchman in presbyterian orders, yet there rallied round
it many Englishmen who were presently to regard
themselves as the Church party, and in the next genera-
tion were to arrogate the title Orthodox, which they
were at present so flatly denied by Whitgift. It was
the beginning in England of Arminianism.

The matter was pondered over by Perkins. There
had been no lack of controversial writers against

Biography xxxv

Catholicism, among whom Whitaker was prominent.
But no one had tried an irenicon, and he occupied a new
field when in 1597 he set forth in his Reformed CathoUke
how far it was possible to find common ground. He
would probably have been much surprised if he had
foreseen how this would fall in with the wishes of the
administrators^ and how in rallying most Englishmen to
the estabhshed church, it would alloy the theology then
current, by a revival of semi-Pelagianism. Meantime
the victory lay clearly with the Calvinists. Another
sign of their influence both in court and university
circles, was that the lady Frances Sidney, countess
dowager of Sussex, and related by marriage to the earls
of Rutland, founded a new college which like Emmanuel
was largely a daughter of Christ's. There was a miscal-
culation as to endowments, and even the Master was
only to receive £15 yearly at first, so that there may not'
have been eager competition for a post there.

We do not know whether Smyth had the offer to go
and help mould the new foundation, along with Montagu ;
certainly he remained at Christ's. Nor did he ever
attain the post of Proctor, held in his time by his colleagues
Bainbridge and Bolton, but would have to take his
share in moderating over the wranglers in the schools.
For his college career, Mr Burgess ha.s rescued from the
diary of Samuel Ward the catechist, a few references
which show that not only was Smyth a popular teacher
to whom more students wished to come than the four
allowed, but that he gathered little meetings for prayer
in his room. We trace also more advanced ideas of
teaching astronomy than were contained in Ptolemy, by
the use of a globe.

These references prove that Smyth remained in
residence, and reheve us from the enquiry to what living
he was appointed. It has been forgotten that Fellows
were ordained as such, and that ordination did not
imply settlement at a parish. Smyth incidentally lets
us know that he had his orders on his fellowship, and
therefore by Christmas, 1594, from Wickham, bishop of
Lincoln ; see page 493. This was in accordance with the
statute that every fellow must take priest's orders within

xxxvi Biography

•,a year of his election, so that during 1595 we look on him
as fully ordained. At first sight we wonder why he
sought this prelate rather than his diocesan of Ely, or
one of the many bishops sprung from Christ's, such as
Rogers of Pover, Hughes of St Asaph, Watson of Chi-
chester, Sterne of Colchester, Still of Bath, Bancroft of
London. The explanation however is simple : the Lincoln
diocese was now in two disconnected pieces, and the
chief residence of the bishop was not at the cathedral
city, but at the palace of Buckden, just beyond
Huntingdon, and therefore quite accessible from Cam-
bridge. The diocese was far the largest, and it might be
an advantage to be brought to the notice of that bishop.

Meantime Smyth would have to take his turn at
reading and preaching in chapel, and conducting the
exercises there in philosophy and theology. More than
that, the college revenues were partly derived from
tithes, and it was necessary to provide for services in
return. Manorbier in Pembrokeshire of course needed
a resident vicar, and it had been agreed that vicarages
should be endowed at Helpston in Northamptonshire and
Navenby in Lincolnshire, taken over from the old God's
House. Kegworth, Sutton Bonington, Clipston, were
all so far away that they must be provided for; so that
all these livings really might be looked forward to by a
Fellow who preferred parish work. But Bourn and Fen
Drayton were within reach, and Fellows paid Hobson a
shilling for a horse to take them out and back, charging
the same to the college fund. Even Moulton might
occasionally be served in the same way.

Among his pupils at college might be not only Baynes
and Bernard, but WiUiam Ames from Norfolk and the
Manners brothers. Some of these younger men would
doubtless enjoy the joke played on the mayor and the
town generally, when the gownsmen invited them to
witness a new play at Clare, which turned out to be a
skit on the dignitaries of the borough, whose very clothes
had been borrowed to deck out the actors. But this
would be beneath the dignity of a Fellow to countenance.

In that year, 1598, Smyth drew his last dividend.
We soon find him in company with a Mary Smyth, and

Biography xxxvii

it seems fair to infer that he married. But no one has
explored the registers at Bourn or Cambridge to find an
entry; and there are many Johns, Marys, Smiths, to
bewilder the enquirer. It must have been a love match,
for the next post we find him holding was not available
for a beneficed man, and so for more than a year we have
to imagine a plucky pair facing the world with no very
substantial means of support. It was a similar domestic
strait which prompted Lee of Christ's to attack the
problem of knitting, with such success that in this very
year he presented the queen with the first pair of knitted
sUk stockings.

From Lady Day, 1598, to September, 1600, Smyth's
doings are uncertain. Bernard wrote in after years
incidentally that "hee was instituted into a living," but
the context implies that this was an inference, not a
known fact. Smj'th's successor at Lincoln as lectiu-er
was also rector of a city church in Bernard's time, and
probably Bernard assumed that such had been the case
with Smyth ; but it was not. Indeed the very condition
of the appointment as lecturer in 1600 was that the
candidate held no benefice.

This leaves open the possibility that Smyth was a
parish minister for the two years, and to test that theory
we examine the Composition Books. They show nine
John Smiths instituted about this period, but only two
who deserve even a minute's comparison. The incumbent
of Hutton Cranswick in York vacated the benefice about
1600, but he had been there when Smyth was busy
lecturing at Cambridge: the rector of Osmundeston in
Norfolk was appointed in 1698, but in 1603 he stated he
was no graduate, and he lived there tiU 1616, after Smyth
had died at Amsterdam. We conclude that no case has
yet been discovered of any living that he could have
held. Evidence may yet be produced, but none is yet
forthcoming, and we may therefore ponder probabilities,
remembering that a ton of them will be outweighed by
an ounce of fact when discovered.

Consider the value of a "living." In 1530 there had
been enough tithe in kind or money to sustain a bachelor
priest; but values had changed, and parish ministers

xxxviii Biography

were now allowed to marry. Whitgift showed that a
thousand benefices were worth less than £2 gross, 1978
less than £5 gross, 1565 less than £10 gross, 3642 less
than £26 gross, which was the least on which a pensioner
could subsist at Cambridge ; that only 600 parishes were
adequately endowed. In another and careful report at
the beginning of James' reign, he said that out of 9244
parishes, the tithes of 3888 were appropriate to colleges
or ecclesiastical purposes, and of 3849 were impropriate
to laymen; only in 1507 parishes were they payable to
the rector. The consequence was, as Whitgift pointed
out, that university men hesitated to accept the so-caUed
"Hvings," and that only 3804 graduates were beneficed.

If a graduate had rich friends, he might hope for a
chaplaincy. If he were in favour Avith well-to-do burghers,
he might hope for a Lecture-ship. The reaUy rich livings
were too often conferred on friends of courtiers, who were
allowed to absent themselves from the parishes, and
often were pluralists. But a master of a grammar school,
such as Christ's trained, could easily command £20, as
at Louth; even the usher would have £10, more than
many a vicar, and not needing to pay firstfruits, tenths,
visitation fees, etc. There were also other posts, such as
Cartwright held at Leicester, which were desired by
Puritans because they seemed to evade some of the
difficulties usually felt.

We may imagine Smyth supporting himself and
bride, either by tutoring at Cambridge, or as chaplain,
or curate, or more probably as master of a school. In
1599 the college living of Navenby in Lincolnshire fell
vacant, and it was given to a junior man, Hamby, from
Alford: presumably Smyth either had some more
lucrative post, or at least saw one within reach. The
register of licences granted in the diocese of Lincoln from
1598 to 1606 inclusive, for curates and schoolmasters,
does not record any granted to him. The Rev. A. Hunt,
present vicar of Welton, who has investigated every
ramification of the relations of Richard Smith, 1533-1602,
founder of Lincoln's Christ's Hospital, knows nothing of
him.

Biography xxxix

Lecturer at Lincoln, 1600-1602

In September, 1600, Smyth was chosen Lecturer to
the city of Lincoln. This most ancient city was then
governed under a charter confirming and eiilarging the
customs dating from the reign of Ruf us ; it was endowed
by Henry VIII with four advowsons, for there had been
a very large suppression of rehgious houses in the county,
including in or close to the city three priories of monks,
five friaries and four hospitals. The mayor and aldermen
therefore had some ecclesiastical patronage.

The cathedral is one of the glories of the city; but
at this time the dean was no preacher, the dean and
chapter appear to have been negligible.

The bishop now seldom came to the city, but when
not in London, frequented chiefly the palace of Buckden
in Huntingdon. It therefore seemed both to the corpora-
tion and to Smyth that he too was negligible, which
proved a mistake. The bishop was now William
Chaderton, not to be confounded with Laurence Chaderton
whose whole life was bound up with Cambridge. William
too had been a Christ's man, but had gone to Queens',
and had been bishop of Chester, where he had had a
hard task to curb the Papal recusants, and had had to
encourage the Puritans as a counter-irritant. After that
experience, it was now felt that he was taking things too
easUy in Lincoln, and was allowing the recusants to
recover strength.

The diocese had been immense, and even after Ely,
Oxford and Peterborough had been carved out of it, it
was still the largest in England, with 1255 parishes.
And it easily ranked first in the number of preachers
licensed, having 920. This point is important and wiU
claim attention.

The control of the pulpit was considered essential by
the governing authorities. That the friars had received
general rights of preaching, had made them disliked by
such classes ; and when they were disbanded in England,
care was taken that aU preachers in future should be
individually licensed. As a general rule, the bishop
issued the licence, but the king and the universities also

xl Biography

exercised the right. Latimer had been Hcensed by the
king despite the opposition of the university ; Cambridge
was now Hcensing chiefly Puritans, despite the opposition
of many bishops.

Bernard of Christ's came down in 1598, was presented
to the Uving of Epworth, and took a Ucence from the
bishop enabling him to preach throughout the diocese.
He was only one of 15 Christ's men, contemporaries of
Smyth in coUege, now holding benefices in Lincolnshire,
with eight more in Notts. Besides the parish clergy,
there were lecturers in Alford, Grantham, Grimsby,
Horncastle, Louth and Market Rasen. If therefore
Smyth were seeking academic and clerical society, he
would not lack material.

But he was now transported into a municipal atmo-
sphere, which unfortunately was subject to fierce storms.
The history of his office is recoverable from the City
Records, courteously opened to inspection by the Town
Clerk. In 1571 the city granted an annuity of £5 to a
clerk for three sets of duties ; to act as chaplain to the
mayor, to preach at the parsonages appertaining to the
city (so that the city could draw the tithes) and to preach
within the city. Seven years later the terms were varied ;
20 marks to a learned man appointed with the advice of
the dean, to be reader in the Mnster and to preach every
Wednesday in some parish church. Five years later
they had become more generous; £20 to a virtuous and
learned preacher to teach and visit the sick : but in 1586
the dean got the post for himseK. In 1590 they rose to
£40, but fell to the old level next year.

In 1597 Thomas Luddington was appointed, at the
rate of £30 and his diet at the mayor's table. He belonged
to a county family, had won a Fellowship at Lincoln
College, Oxford, and continued to hold it till he disap-
peared over Smyth's horizon. His divided interests
evidently prevented him giving all the care to city
affairs that the corporation desired, and on 3 May, 1600,
it was decided that no minister or preacher be chosen
who should have any benefice or charge out of the city,
but only one who should live continually amongst the^
citizens. It was only too usual for holders of "livings"

Biography xli

to hold two or three, and therefore to be absent ;' but if a
decent salary was paid, it was intended to obtain the
whole time of a competent man.

Edward Dynnys on 27 September proposed Smyth
for the post, and he was elected by eight votes, seven
being cast for Luddington. Considering the local con-
nection of the latter, the probabihty is strong that Smyth
also had local connections, though we cannot trace him
in the family tree of Robert Smith of the city, proctor of
the ecclesiastical court, or of Richard Smith the "City's
Attorney General." It is probable that the Manners
influence helped him: Roger the fifth earl, was only
lately down from Cambridge, and his three brothers had
actually sat at the high table of Christ's with Smyth;
though the earl was not lord-heutenant of Lincolnshire
for three years yet, but only constable of Nottingham
Castle, yet the family counted for much in the city.

The election over, the stipend was fixed next month at
£40, with £3. 6s. Sd. for house rent, and leave to keep
three kine on the commons. This was thrice as much
as the rector of Saundby received, four times as much as
the vicar of Sutton-cum-Lound, eight times as much as the
vicar of Sturton-le-Steeple, ten times as much as went to
Hugh Bromhead, vicar of North Wheatley.

It foUows then that Smyth was now well to do in
money matters, and held a post that might enable him to
exert influence. In such a position Huldreich ZwingU
had swayed the destinies of Zurich ; from such a position
at Geneva John Calvin had moulded the doctrines of half
Europe. Granted that Lincoln was a free city only in
name, with a real bishop in power, yet the example of
Perkins showed what could be done in England at this
time. If for a year or two a man could prove himself
worthy, then friendship with the Manners, the Sidneys,
the Riches, could open the path to much preferment;
it was still possible for a cleric to sit at the council-table,
and even to hold seals of office.

It is a pity that no burgess of Lincoln kept a diary
at this time, such as Machyn had kept in London, Harvey
had kept in Cambridge, Josselyn and Rous were to keep
in Suffolk. Under these circumstances it is fortunate

xlii Biography

that we have two specimens of Smyth's preaching to
show how his mind worked. The first impression left is
that he was very conscious of the danger from Roman
Cathohcs. It reminds us that the last Catholic bishop of
Lincoln had died in prison only eighteen months before
Smyth went up to Cambridge.

Dr Usher's study of the Reconstruction of the English
Church enables us to see how Sm3!i:h would reahze their
; strength as soon as he settled at Lincoln. The bishops
reported three years later that there were 8630 papal
recusants presented to them; the judges next year
reported 6126 indicted at the assizes; Father Rivers
wrote to Parsons that between 1597 and 1602 the number
known to the government had increased 20,000. In these
last years of the aged Elizabeth, when it was uncertain
what the new reign would bring forth, the Catholics grew
very bold. The law might declare that no Catholic
should stir five miles from home, that if he contributed
to any Catholic fund at home or abroad he forfeited
property and liberty, that every priest was ex officio a
traitor and liable to death; but the facts were that they
sent their young men abroad to be trained as priests,
these came back and were present to the number of
200 (they boasted indeed of 500), they had redivided
England for their purposes and had a fairly complete
organization in two provinces, for which they wanted
new bishops, and had actually obtained an archpriest.
In Lincolnshire their numbers ranged from 15 per cent,
of the population near Boston to half near Grimsby,
a phenomenon unknown at Cambridge. So serious did
the situation seem to the government, and so evidently
had fifty years of coercion failed, that Bancroft was
laying his plans, and actually had a Cathohc petition
presented to the queen promising complete loyalty in
everything temporal, asking for liberty of conscience and
for the suppression of the Jesuit books. Though she
declined, a scheme was being worked out which would
give the Recusants what was denied to the Puritans.

In view of this, it is not surprising to find that Smyth
when discussing justification, the eucharist, and for-
giveness, turns aside for very explicit dealing with

Biography xliii

"subtle and crafty priests," or opposition to "doltish
papist distinctions." And although his fellowship record
shows that he had taken a Puritan stand, he now reaUzed
that there was need for some strong machinery of govern-
ment. So breaking away from the Presbyterian posi-
tion, he acknowledged that every ki^ng had authority tq
appoint ecclesiastical magistrates according to the word,
to govern the Church, to exercise jurisdiction, to visit
churches, to ordain ministers; which persons in England
are called Bishops; page 158. And it is in view of the
Catholic petition that we understand best his objection
to a toleration of many religions, whereby the kingdom
of God would be shouldered out of doors by the devil's
kingdom. But even so, it is rather surprising to find
that he agreed the magistrates should cause aU men to
worship the true God, or else punish them with imprison-
ment, confiscation of goods, or death, as the quahty of
the cause required; page 166. Perhaps; that was not
reaUy preached in 1601, but was added after the panic of
the Gunpowder Plot. In any case, he soon retracted it
and pleaded vigorously for the opposite.

In one matter he was ahead of his age. Few Protest-
ants were alive to the duty of labouring by all possible
means to bring home the Jews and the Turks and aU
other barbarous nations with whom there was traffic, to
the knowledge and love of the truth ; page 65. Yet the
Puritans who emigrated to Virginia in 1611, and some of
his own friends who later on settled in New England,
were conscious of their obligations to the natives. And
before his death he would hear of a missionary seminary
founded at Lei j den.

For the rest, he seems a fair specimen of a moderate
Puritan, accepting set forms of prayer, vocal and instru-
mental music in church, as he had heard for the last
twelve years at coUege. He shared the prejudices of his
age, beheving in the reality of witches, along with Perkins
and James VI of Scotland, who had lately combated
Scott's Discovery of Witchcraft by his own Daemonologie ;
pages 37 and 95. (

In the matter of church poHty, he was hardly con-\
sistent. He accepted the Genevan ideal of five species'

w. <i

xliv Biography

of officers in a congregation ; page 158 ; yet he admitted
the need of bishops to govern. He regretted that a few
people such as his tutor Johnson had separated from the
Church, though he woiild not disown them as brethren;
page 81.

Of reUgion outside England he knew nothing, and
accepted without question the slanders current about the
Anabaptists, as that they were anarchists; page 165.
It was of course natxu-al that he should not know the
highly organized Communion of the Anabaptists in
Moravia, with their Servants of the word, Servants of
need, Council of elders, Bishop; for though it flourished
all his lifetime, Moravia was far away. He might
however have recollected that at Miinster with an
Anabaptist king dtily crowned, it was absxu"d to talk
about anarchy. And he could not foresee that in a few
years he would be in close contact with the Anabaptists
of Holland, where Menno Simons had been bishop of
Groningen, Dirk Philips bishop of Appingadam. For
the present he thought of England only.

In the county town there would be frequent gatherings
of the county gentry, at least to welcome the judges of
assize. And among these the City Preacher would have
opportunities of making friends. Two we can identify.
To Glentworth, halfway from Lincoln to Gainsborough,
had come the Wrays from Yorkshire. This family had
lately provided a Speaker and a Chief Justice stern
against Separatists; Sir Thomas of Glentworth was a
great proprietor in Lincolnshire. Smyth found him to
be also a principal professor and protector of rehgion in
the district, a benefactor of many faithful ministers, a
good friend and patron to himself; pages 1, 2. We get
a glimpse also of his virtuous lady and children; one of
these, Isabel, who took as her second husband Sir WilUam
Bowes, we shall meet again. Further down the Trent,
amid a tangle of the waterways rose the Isle of Axholme,
on which stood Butterwick. This was the seat of
Edmund, Lord Sheffield, a great potentate, whose interests
however lay across the border. For in those days the
Trent was a most important boundary. Not only did it
separate the ecclesiastical province of York from that of

Biography xlv

Canterbury, so that Whitgift and the High Commission
of which Londoners thought so much had no authority
beyond it ; but it was a civil boundary, Henry VIII had
been appealed to to erect a separate jurisdiction for the
north, somewhat Uke those in the counties palatine of
Durham, Lancashire, Cheshire. He responded to this,
almost alone of the demands in the Pilgrimage of Grace,
and constituted a Council of the North to sit at York.
As this was aboUshed in 1641, its existence has often
been overlooked, and no one seems to have chosen it as
a theme for investigation. Lord Sheffield had been
appointed its Lord President in May, 1602, and Smyth
came to see the advantage of being on good terms with
this magnate, and presently to settle absolutely on the
frontier, where ten minutes would take him from one
jurisdiction to another. Meantime we note that he made
Sheffield's acquaintance, and in Axholme found also
humbler friends to be mentioned presently.

But there was a weakness about his position; for the
tenure was only annual, and he had been put in by a
party vote. Feehng was running high in the corporation,
and alderman Leon HoUingworth conceived that a lecture
of Smyth expounding the phrase "as a lion," was aimed
at him ; though Smyth quite denied the intention ; pages
43-46. He certainly came to be regarded as a party
man, and therefore shared in the obloquy that fell on his
friends. Trouble may have begun as early as 27 January,
1601-2, when in St Peter at Gowts there was registered
the baptism of a daughter to John Smith, Clerk; her
name was not Mary, after her mother, but Mara, as if
her parents felt that the Almighty was deahng bitterly
with them.

Matters came to a crisis on 2 September, 1602,
when Edward Dynnys, the mayor, who had originally
proposed him , broke open the city chest, took out the
seal, and affixed it to numerous grants, contrary to
custom. One of these grants appointed Smyth for Ufe,
defining his duties. We cannot wonder that this high-
handed proceeding recoiled on Dynnys and all his friends,
and created a turmoil which lasted for years, each side
in turn going down, law-suits being raised, arbitrators

d2

xlvi Biography

called in, leading men disaldered. We need not trace
them in detail, but they do entitle us not to believe every
word that the other party put on the minutes about
Smyth; their epithets may be discredited when we see
that it was HolHngworth who accused him of enormous
doctrine, undue teaching of matters of rehgion, and
personal preaching. Winnowing away such chaff, we
retain the wheat of facts.

Smyth had never asked for a licence from the bishop
to preach; he may have thoughtlessly continued acting
in Lincoln as he had been accustomed to do for his college.
The omission was noted, and as he was technically in the
wrong, a definite inhibition was secured. Then the other
party mustered on 13 October, led by John Beck and
Leon HoUingworth, and when reversing nearly everything
that Dynnys had done, not only cancelled the hfe-appoint-
ment of September, but on the ground that a man
inhibited from preaching could not be the City Lecturer,
annulled every order relating to Smyth. The party
victory was marked by replacing Luddington.

Dynnys had foreseen trouble, and in his grant had
provided that Smyth could have leave of absence for
suits and troubles at law. The Cambridge wrangler
justified his friend's opinion and took steps to uphold
the deed, so that Beck, the new mayor, had to secure
from his supporters a promise that his expenses should
be met. He also countered by exhibiting articles before
the bishop against Smyth, and attempted to secure from
DyTmys and his friends a written retractation of all their
deeds. This was never forthcoming, and it was seen
that if city business was to go forward, there must be
compromise. It began over the preachership ; Ludding-
ton was dropped, as well as Smyth, and by July a neutral
was appointed, in the person of Mr Dalby, who held it
tUl he obtained a great living at Kirton in Lindsey and
removed thither. On the many other issues Lord Sheffield
was asked to arbitrate.

Here then was Smyth, plaintiff in the common law
courts, defendant in the ecclesiastical court. He had
nothing to hope from the Manners family, for the Earl
and his brothers had joined the Earl of Essex in his

Biography xlvii

rising, were all captvired and liable for high treason ; the
Earl only escaped by a fine of £30,000, and had no leisure
to give to a far-ofif preacher. The money claim was one
of the details referred to Sheffield, and the dedication of
1605 shows that Smyth was satisfied with the award.
But the proceedings in the bishop's court were fought
out longer, and his records remain to show the wearisome
proceedings: they have been examined by the courtesy
of Canon Foster.

At Buckden on 9 December, 1602, a commission
was issued to take evidence in the church of St Peter at
Arches next month, and report. On 16 February and
10 March the case came up, and on Tuesday, 1 April,
it was held that judgments were now sufficiently proved
against the said Smyth. He promptly gave notice of
appeal to competent judges, saying that if that appeal
were not sufiicient he would appeal in writing formally
to be heard by his Lordship in person. Friends were not
lacking, and a Mr Draw of Lincoln may be met again.
On Tuesday, 10 May, 1603, he appeared in person with
WiUiam Long, his proctor ; but the record shows a series
of adjournments in which it is hard to find the final
issue. And indeed Smyth woTild scarcely improve his
standing in the minds of the officials at Buckden, who
presently had complaints about him from quite another
quarter, and on new scores altogether.

Meantime he used the opportunity of being back near
Cambridge to justify himself from the accusations of
HolHngworth. The best answer to the charge of per-
sonalities in his preaching was to print the sermons. He
was under no illusion as to any money profit, knowing
weU that it was jest-books and romances that sold; but
objecting to see John Legate reduced to thus prostituting
the University Press, he published his first work with a
dedication to Sir William Wray, who had sought to help
him in his litigation.

Official Reform, 1603-1605

The year of this publication was also the break up of
a winter which had become bleak and cold. Enghsh
life had been slowly freezing : beneath the ice were running

xlviii Biography

strongly some new forces, but on the surface all was
immobile. When on the last day of 1602-3 EHzabeth
breathed her last, and the post galloped on 25 March,
1603, past Buckden towards Scrooby and Edinburgh to
summon James VI as James I of England, the ice broke
up, and as the floes crashed, the floods began to spread.
England within the next two years was greatly trans-
formed, and before the transformation was fairly complete,
Smyth found that it no longer permitted him a home.
His second book reflected conditions already past in 1605.

At the accession of James there were tliee j"ehgious
parties in England. Three-quarters of the population
were as indifferent as they are to-day, with no personal
interest in rehgion. They may perhaps have attended
worship better, for fear of fines, but it mattered little
what was the type of worship : the squire and the minister,
often his nominee, settled that, and they followed as a
matter of course. A very careful estimate has been made
by Dr Usher of the relative strength of those who cared,
and it shows that in every ten people, seven were simply
inert, attached to things as they were, though they were
wUhng to see sHght changes; two were devout Roman
CathoUcs, one was an earnest Puritan. The question for
the statesman was, which of these two wings it was worth
trjring to concihate and attract ; for of course the sheepish
mass would acquiesce in anything. The constitution of
the Church of England had been left undefined, in
accordance with Elizabeth's inveterate habit of procras-
tination ; in defining it, which party should be considered
and angled for? Perhaps no one foresaw that the
cleavage was permanent, and that three centuries later
there would still be three camps, the census revealing
23,918 ministers in the Established Church, 11,981 in the
Nonconformist, 3302 in the Roman Catholic; and that
an exact record of attendance in London would show
four out of five people either hostUe to or careless about
public worship.

The Puritans thought they had this in their favour,
that James had been aU his life under Puritan infiuence ;
and they had not grasped how intensely he detested this
tutelage. They somewhat overrated their importance.

Biography xlix

for " so far as there was any party, it was mainly composed
in 1603 of about 350 men, supported by the gentry and
town corporations of their districts in the face of more
or less apathetic congregations, having the adherence
of perhaps 50,000 able-bodied men, pretty weU dis-
tributed over the Eastern Counties, the Midlands, and
the South. The strength of the laity seems to have been
chiefly in the weaving districts," Usher i. 280. Their
hope was to replace the remnants of ecclesiastical
machinery retained from the Middle Ages, by the
oligarchical system of government elaborated in France,
HoUand and Scotland. With a view to this, they
promptly petitioned James on his southward journey,
asking for reform ; but they gained cold comfort. Bishop
Chaderton preaching before him at Burley had tokens of
favour that boded iU for them. So by June Henry
Jacob began sending out circulars in the hope that a
thousand adherents might be found to the "Millenary
Petition," while Arthur Hildersham ably backed him.
The petition dealt with many details, but its chief
proposal was: One preacher resident in each parish,
supported by restoring the tithes impropriated to bishop-
rics and colleges, and a seventh of those appropriated by
laymen.

This roused at once the bishops, the universities, and
the gentry enriched by the property of the monasteries,
and an organized opposition developed. Before the year
ended, James took the opinion of the judges what means
he had of having the ecclesiastical laws obeyed; they
assured him he could go as far as depriving of livings.
In January the whole cause came to a hearing before
James in the Privy Council, assembled at Hampton
Court. At the final scene, 32 leading Puritan ministers
were called in to hear his decisions, which he entrusted
at once to committees to be worked out. A new
catechism was ordered, and a new version of the Bible,
with revision of the rubrics and lectionary; statistics of
the clergy and parishes were to be gathered, with a view
to rearrange plural Hvings, and even to augment the
stipends from some unknown source; the high commis-
sions for church government were to be reformed, and

1 Biography

better control of the press to be arranged; the gospel was
to be better propagated in Wales, Scotland and Ireland.

Then came an appeal of the greatest importance,
which has only lately been noticed. James "further
aduised the preachers to perswade their brethren in the
Country to unity and conformity" according to Harleian
MS. 828. Dr Usher, who has compared nine contemporary
accounts, declares that they all agree that the ministers
gave their unanimous assent. He prints five of them,
not one of which contains this crucial statement; but it
is possible that he found it somewhere. He emphasizes
its importance, and if they reaUy made the promise, it
would indeed be noteworthy: that the leaders of the
Puritans should accept the decision of James as a reason-
able compromise, and should pledge themselves to try
and win their brethren to accept it, would be a triumph
for the king. And though it is singular that it was not
commented on at the time, and that it has escaped notice
ever since, we shall have occasion to observe two incidents
which would seem to be attempts to fulfil such a pledge.

Anyhow, it was a surprise agreement, as at Nicsea,
and on calmer thought, most Puritans were not inclined
to ratify it. Therefore in April the contest was trans-
ferred to ParHament and the Southern Convocation.
James tried to silence the debates in the Commons,
where 48 Puritans held the balance of power, but he
was told in reply that he had no right to alter religion
or make laws concerning the same without its consent.
For he had already authorized the changes in the
Prayer-book by his sole authority, and thus had begun
to weld the ecclesiastical and political opposition to
bishops and kings. A petition to reconsider these
changes was rejected by convocation, a warning was given
to conform by 24 June, and ParHament was prorogued
without any settlement.

Convocation had considered a code of canons drawn
up by three Cambridge men, and passed them by special
royal licence in June. On 6 September, James con-
firmed them, and ordered them to be observed as the
law of the whole Church. He had overlooked that it
was only the Convocation of Canterbury which had

Biography li

considered them, and though he wrote to the archbishop
of York on 19 February, 1604-5, the northern convocation
simply ignored them. Not untU 10 March, 1605-6, did
it "decree and ordain" them without any variation, to
hold north of the Trent. The uncertainty as to the position
in Nottingham meanwhile was of interest to Smyth.

As to the persons affected by them, it was then held
that they bound everybody, clergy and laity ahke, as
Parhament assenting to Henry VIII's laws had delegated
the right of such legislation ; but a contrary opinion was
soon broached, and after 1640 has commanded more
assent, that they bind only the clergy, who by their
representatives did agree. In this great code of law,
gathered up in 141 canons, 47 defined the position
as against Puritans, ten as against Catholics. Two of
the former set soon came to bear on Smyth : "Whosoever
shall hereafter affirm or maintain that there are within this
realm other meetings, assembUes or congregations of the
King's born subjects than such as by the laws of this
land are held and allowed, which may rightly challenge
to themselves the name of true and lawful churches, let
him be excommunicated ipso facto," etc. "Whosoever
shall hereafter affirm that the government of the Church
of England under his Majesty by archbishops, bishops,
deans, archdeacons and the rest that bear office in the
same, is anti-christian or repugnant to the word of God, [
let him be excommunicated ipso facto," etc. , Thus a man
who in word or deed objected to the Church of England
as formally constituted, thereby put himself outside its ;
pale; a man could be an Englishman, but not a Church-
man. Dissent was recognized as a fact. Of course it
was recognized as an -evil fact, andrpainftil consequences i'
might follow ; but the old theory was implicitly discarded /
that Church and State were one. /

Another proclamation of July extended the period of
grace till November. The Piuitans spent the time in
considering what points of law to raise, and in pro-
moting petitions. One such was presented by a few
gentry of Lincolnshire, and another on 1 December by
32 ministers of the diocese. To find so few adherents is
surprising, considering how much had been said ; and to

lii Biography

scan the names, at the British Museum in Additional MS.
8978, folio 116, is to show that not a single man except
Hildersham emerged from obscurity. Not any of those
whose names come into our story, signed it, not even
Smyth himself, who indeed was not beneficed at the
moment. A crisis came on 9 February, 1604-5, when
a petition signed by 39 Northampton men was handed
to James, who at once imprisoned the three gentle-
men that brought it. Four days later, in a great
assembly before the judges started on assizes, they
publicly declared that the High Commission might
deprive disobedient clergy, that they would not interfere
with the Commission in that or in its ordinary work,
and that promoting such petitions came very near to
treason. Within a few weeks, nearly 300 ministers were
silenced or suspended. When the blow fell, many shrank
back, and within a few months, when Yelverton on behalf
of the Commons was pleading for mercy, Bancroft was
able to answer that the numbers had fallen to 60, so that
the problem had almost vanished.

Then on the other side, the Gunpowder Plot of 1605
was the starting point for vigorous legislation against
Catholics. But while Parliament passed the penal laws,
the Government framed, in concert with the archpriest,
an oath of allegiance, which he publicly took and avowed.
At the annual February meeting of 1607-8, the judges
were directed to tender the oath, and to execute none
who would take it. Within a few years, the CathoHcs
were split, and all who swore to be loyal found themselves
reaUy recognized and tolerated, with a bishop of their
own before the reign ran out.

Thus the Church of England was organized, and its
ministers drilled into conformity ; while two small bodies
of dissenters were recognized as inevitable. The Catholic
dissenters seemed to be no menace whether in rebelhon
or in parliamentary action; so they were largely left
alone when they took the oath. Biit the Puritan dis-
senters were strongly represented in Parliament, and
therefore lest they should reverse the new settlement,
attention was paid to them to enforce the laws.

Such was the situation for Smyth to consider about

Biography liii

the end of 1605, when he had seen his second book
through the press, and reaUsed the intention to over-
haul the Church generally, by rendering the Visitations
thoroughgoing enquiries to be followed up by action on
the weaknesses disclosed.

Meditation and Discussion, 1605-1606

Smyth's movements have not been traced between
1603 when he was at Buckden and Cambridge, and 1606
when he was at Gainsborough. His book of March,
1604-5, was printed at London; it had "the privilege of
the press," being no surreptitious issue, and was dedicated
to the Lord President of the Council of the North. He
was therefore stiU in good standing, and conceivably
may have been in London and seen some of these stirring
events. WUliam Bradford of Austerfield dates the
formation of the churches at Gainsborough and Scrooby,
of which he was a member, "about a year" before the
emigration to Holland "in the years 1607 and 1608."
Nathaniel Morton writing in 1669 and naming 1602 as
the date, is clearly wrong by about four years.

Smyth may not only have visited London, but also
Suffolk, where were many of his contemporaries at Christ's,
and some of the great Puritan gentry : we shall presently
find correspondence which shows that they had sought
his advice. But he returned to Lincolnshire, where the
Earl of Rutland was now lord Ueutenant, and settled at
Gainsborough, the third town in the county, with a
population of about 1500, a port with continental traffic,
near gulfy Dun, on

Trent, who, like some earth-born giant, spreads
His thirty arms along the indented meads.

The manor had lately passed from the lords Burgh to
the Hickmans, an Essex family enriched during the
suppression of the monasteries. They had protected
Knox, Foxe, Hooper and other advanced preachers had
taken refuge in Mary's time at Antwerp in the very
Merchant' s House that had sheltered Tyndale. Returning
on Elizabeth's accession, they settled here in the Old
HaU, to whose timber-frame and stone they added a
brick tower. While the staunch old lady Hved, Smyth

liv Biography

might feel assiired of a welcome, though it is not clear
whether her son William would uphold the family
tradition.

Close by was Marton, where the rector was a Christ's
man three years Smyth's junior. Down in Axholme,
Langley of Christ's had just become curate of Belton,
after serving Epworth. From that place Bernard had
gone, in 1601, to Worksop, a large parish with five or six
hundred communicants, page 462; at Markham, also in
Notts., the rector was Francis Chapman, who had been
sizar along with Sm3rth. If then Lincoln was no longer
a convenient home, lest old troubles should break out
anew, here was a good centre amid old friends. It was
not certain whether he might stiU count among these
Doctor Snoden, who took over the young Manners when
he went down from Christ's, and was now on the Council
of the North; or Thomas Bywater, who in the very
month when he issued his Paterne was imprisoned for
issuing a "seditious book, falsifying scripture."

New friends too would soon be discovered. Six
mUes down river was Laughton, where Robert Gifford was
more intent on preaching than on conformity to ritual.
Three miles up river on the other side was Sturton-le-
Steeple, where hved a substantial yeoman, John Robinson,
who had sent his son of the same name to Corpus, where
he became a Fellow in the year that Smyth had quitted
Christ's. Seven miles west lay Babworth, where Richard
Clifton was rector, a man of about 50 years old. Only
three mUes from Gainsborough was North Wheatley,
where Hugh Bromhead was in charge. To all these men
Smyth soon became leader.

There was also one family dotted over both counties,
whose pedigree has been carefully traced by Mr Burgess,
and published in the Transactions of the Baptist Historical
Society, iii. 18. A cadet, Gervase Helwys, son of John,
a servant of the Earl of Rutland, now held estates at
Worlaby and Gainsborough, and across the river at
Askham and Saundby; he was soon to follow his uncle
Geoffrey to London, to become Lieutenant of the Tower,
and to make a tragic end for the murder of Sir Thomas
Overbury. An aunt was married to Nicholas Hamerton,

Biography

Iv

THE LOWER TRENT

+ Emierant 1608 hence
X Vicar from Chriat's

DALTOH

SCROOBY

+ MORTON

saundbyT+gaINSBOROUGH

LOUND^ I NORTrf WHEATLEY .qlenTWORTH

SUTTON + / , ^

';B0I.I.0M+"\«^rON^U^.„p,e

BABWORTH. 1+ 'HABajLESTHORPE

^ RETFORD

WORKSOP*

ASKHAM*

. THORESBY + MARKHAM

ED^VIN8TOWE +

-f
KSRSALL

XHARMSTON

X mavenby

SOUTHWELL

+
BROXTOWe

'<^y»

HACBBY
X

'^INOOLDSBV

MEL.TON MOWBBAY

'MARKET OVERTON

Ivi Biography

apparently living near Burton-on-Stather by Axholme;
he came from Horncastle where in 1572 John Hamerton
had married Isabel Smyth; of this family we shall hear
again. There was another uncle at Habblesthorpe, too
often confounded with his namesake the head of the
family. This was Thomas Helwys, residing at Broxtowe
Hall in Basford near Nottingham. His father Edmund
had been important enough to be summoned by the
Earl of Rutland to show a horse and weapons, and had
obtained a grant of coat-armour. Thomas was not sent
to Cambridge, but after three years at Gray's Inn had
married Joan Ashmore at the end of 1595, and now had
several children. This Thomas Helwys, evidently about
the same age as Smyth, soon became his closest friend.
Meantime Smyth had to earn something, and he
turned to account his medical knowledge, practising as a
physician. Such a transformation surprises us tiU we
think that it is only one century since any course of educa-
tion was enforced for doctors, and that stiU some ministers
. are amateur practitioners. But there was one restriction
j of which he could hardly be ignorant ; he ought to have
'obtained a hcence from the bishop. And that he did
not, after his experience of what was entailed by neglect,
shows that he was rapidly moving to open hostiHty.

More than that, the vicarage of Gainsborough had
been held since 26 March by Jerome PhiUips. But
while he took the revenues, he did not discharge the
duties, either in person or by deputy. How could a
shepherd stand by and see a flock unfed, unwatched?
Smyth stepped into the breach, and "did read the forme
of prayers till he came to ye psalmes, and then he
expounded the psalmes appointed for yt day, standinge
in ye place where ye minister useth to reade and not
having anie surplisse on, and the time being paste before
he had ended his exposition, he so concluded with a
praier for ye kinges majestie." How often this occurred
is not clear, but it shows that there was some excuse for
the blunder that he was Vicar of Gainsborough.

Early in 1606 Bancroft ordered a thorough visitation
of his province, and it was when the archdeacon came
here that all these irregularities came to light ; the record

Biography Ivii

has been pubhshed in the Lincoln Diocesan Magazine for
1891, vii. 139. Smyth did not deny the facts, but
appeared in person and confessed as above. The result
showed that his previous record told against him, and
what might have been regarded as a praiseworthy
attempt to supply another man's neglect, was actually
accounted another mark of recalcitrancy. This of course ,
would oblige him to consider his position, and the position
of an organization which thus tripped up a well-meaning
man on trivial points of order, instead of condoning
technical irregularities and commending his real energyi
For nine months he debated the question with himself
and with friends in many directions. Three letters he
wrote to make his position clear to others who sought his
counsel. They were not printed for three years, and
then only as embedded in or appended to a longer work,
so that their relevance to this period has not always been
recognized. Unhappily only one can be dated, to about
October, 1607 ; the others we suppose to be rather
earher, as then the progress of thought is coherent.
But they show a man free from doubts, and there are
some allusions to the period of indecision which occupied
part of 1606.

Richard Clifton was one with whom he discussed,
and in after days even when differences had sprung up,
he frankly acknowledged that Smyth had convinced him
of the necessity of Separate Churches. Bernard was
rather annoyed that Smyth did not talk more with him,
fancying himself better able than Clifton to foUow
Smyth's arguments. The opportunity was given him
by his patroness, Isabel Wray, who had married Sir
Wilham Bowes of Coventry, the man who had offered
bail for Johnson at Cambridge, and was interested in
church reform. She arranged a conference in her home
for leading ministers to consider what they had better do
in the position brought about by the new canons, the
general visitation, the silencing and deprivations. The
Nestor of the district was Barbon, prominent ever since
he signed The Book of Discipline in 1584; Arthur Hilder-
sham of Ashby-de-la-Zouch, vicar now, was invited;
John Dod of Jesus CoUege was another local leader,

Iviii Biography

silenced once in the diocese of Oxford, and now at Canons
Ashby in Northamptonshire, threatened anew.

To these Midland men, came Smj^h, Bernard and
Helwys. The situation seems to have been discussed
from every angle, and yet Bernard at least did not
thoroughly grasp Smyth's position, while each seems to
have over-rated what he actually accomphshed. Hilder-
sham, it must not be forgotten, was one of the 32
who are said to have solemnly promised James to win
over his brethren and secure conformity, and this would
be his aim now. Smjrth was quite clear-sighted enough
to recognize that the years of winking and tolerance
were over, and that it was needful either to conform or
'to separate. He took the bold line that the result of
Hampton Court and the new canons was to refuse all
reformation, that it revealed the Church of England
as an institution corrupt, and contentedly corrupt, with
ministers corrupt, worship corrupt; therefore that it
behoved every man who would not himseH be corrupted,
to linger no longer but depart out of Babylon. All night
long the debate proceeded, and it seems to have left the
four leaders where they stood, Bernard in a state of
woeful indecision, Helwys convinced of the soundness of
Smyth's attitude. There was no quarrel, and when
Smyth was asked to close with prayer, he thanked God
for the peaceable and quiet conference. As he and his
friends returned, they discussed further, and Smyth
spent some time at Broxtowe, possibly determining
what the next step should be. Lady Bowes continued
sympathetic, protected Puritan clergy, and when her
third marriage made her a peeress with a right to chap-
lains of her own, the diocese of York proj&ted: among
them was Beriah Dyke, father of Daniel Dike, one of
Cromwell's Tryers, and at last assistant to Kiffin. Lady
Bowes also won the respect of Helwys, who five years
later dedicated a book to her.

If Northamptonshire was one Puritan stronghold,
Suffolk was another; 64 ministers had been disciplined
20 years earlier by Whitgift, and Knewstubbs of
Cockfield was one who survived and was at Hampton
Court. After his promise to try and secure peace, he

Biography lix

spoiled the effect by asking a further period of grace
for Suffolk, and was refused with the remark that it
was unreasonable to prefer the credits of a few private
men to the general peace of the church. He therefore
was now doing his best as HUdersham had done, and
found 75 men who in the first instance refused to
submit.

They might remember how when Mary came to the
throne, eight bishops and hundreds of clergy were
ejected; how when EUzabeth followed, even before her
system was expressly denounced from Rome, some 1876
clergy gave up their Uvings; they might reasonably
expect that the accession of a third monarch with a
revised settlement would produce another wholesale
exodus. But there were some slightly new elements;
James and Bancroft were in practice permitting the
Catholics to exist, though fined and disfranchised, and
even to organize. It was conceivable that if a number
of Puritans comparable in number and importance,
should quit the Estabhshment, they might at the price
of civU and economic liberty purchase a similar toleration.
Knewstubbs was pledged to oppose any such secession,
and indeed aU the leaders of the past, Egerton, Wilcocks,
Jacob, had similarly surrendered at Hampton Court, and
had been adjured to work for conformity.

It was advisable then to seek counsel from new men,
and in Suffolk there were many who knew Smyth.
William Knight, lately feUow of Christ's, was now rector
at Culford; Ralph Kenrick, sizar one year before him,
was vicar of Great Finborough; Richard Hart, sizar one
year after him, was vicar of SwiUand.

Perhaps there were some who had already seen that
they could no longer continue in communion with the
Church of England, and had separated, but desired advice
as to their positive action ; for even in 1580 Browne had
preached often at Bury St Edmunds. But it is more
probable that they were not quite so advanced, and that
it was the receipt of this letter which converted them
into Brethren of the Separation, as they were when the
letter was pubUshed in 1609.

So we interpret the events which led up to the brethren

Ix Biography

in S. writing to Smyth, with the consent of Mr K., to obtain
a statement of his views for discussion with Mr K. His
reply, printed here at pages 557-562, shows a succinct
statement of his position, in four propositions. Churches
ought to consist of saints only. Each church ought to
elect, approve, and ordain its own ministers. Worship
should be spiritual and not hmited by prescribed forms.
Each chiu-ch should be governed by a college of pastors.
As a primer, this was sufficient; it did not go on to
elaborate any scheme for a federation of local chtu"ches,
but it was clear, and it challenged not only the position
of Bancroft, but that of Knewstubbs. The Book of
Discipline was as cramping as the Book of Common
Prayer ; let a man be free to f oUow the promptings of the
(Spirit in the worship of God. The pentagonal Genevan
fortress of Pastor — Teacher — Elder — Deacon — Widow was
as unscriptural as the pyramidal Lambeth system of Arch-
bishop — Bishop — Archdeacon — Rural Dean — Rector ;
each church shown in scripture had a college of pastors.
Smjrth did not examine the tacit postulates; that aU
churches in the apostohc days were uniformly organized ;
that any, or the, apostolic pattern was of permanent
obUgation. But even if two of his positions were open
to criticism, he formulated a new programme with great
lucidity, and his next three books simply expounded and
defended it.

[ If Smyth was thus appealed to from distant counties,
\ his influence in Nottingham was considerable. Bernard,
Bromhead, CUfton, Gifiord decided to resist the new
disciplinary measures. Bernard, a man "able to dive
into the depths of Smyth's arguments," wrote a pamphlet
to prove that the authority of the bishops was anti-
christian, and lent it about among his friends. But
there was weakness in his character, and when it was
proposed to print it, he dared not affix his name, though
he was willing that it should appear anonymously; page
336.

This reminds us that the control of the press was not
perfect, any more than in the day of Martin Marprelate ;
CathoUcs not only imported from Douay, but managed
to print secretly in England. Smjrth when dedicating

Biography Ixi

the Paterne emphasized that it had the privilege of the
press, thereby implying that tracts could reaUy be issued
without it. And it would be with recollection of this
fact that he began to set down principles and inferences
concerning the visible church, supporting every point
with an array of proof texts.

If Smyth thus was encouraging secession, he was
bound to provide positive organization. If he had had
leisure to enquire, he might have written to his old tutor
Johnson at Amsterdam; he would probably refuse to
caU and see Robert Browne, who had conformed to some
extent, and would refuse to read his books. Why should
he ask at second hand ? The Bible lay open to him as to
them. So to the Bible he went, Old Testament and New
alike, not stopping to ask if there was any Church before
Jesus Christ, and not considering yet the bearing of his
doctrine that the Old Testament institutions and cere-
monies were typical and not to be reproduced.

That sacraments were seals, was a common-place.
Pilkington had written "As it is not enough to write the
conditions of a bargain in an indenture, except it be
sealed ; so God for our weakness thought it not sufficient
to make us promise of His blessings in writing in His
scripture ; but He would seal it with His own blood, and
institute His sacraments as seals of the same truth."
Smyth now asked. What are the conditions which are
sealed by baptism? for if the covenant is not published,
the seal is set to a blank; page 278. He might have
discovered from scripture that there was an Old Covenant
prescribed at Sinai, a New Covenant ratified at Calvary.
But his attention was caught by precedents when the
people of Israel were reforming; Asa induced them to
enter into a covenant to seek the Lord, the God of their
fathers, with aU their heart and with aU their soul;
Josiah followed Hezekiah's example and made a covenant
to walk after the Lord and keep His commandments
with aU the heart; Nehemiah wrote a covenant to walk
in God's law as read by Ezra, and the leaders sealed it.

These seemed to give the answer, and so whereas
Bancroft was exacting subscription to Whitgift's articles,
and a promise to obey the new canons, Smyth drew up

e2

Ixiv Biograpliy

so when it was noticed that the postmaster at Scrooby,
himself a Cambridge man, and an old retainer of the
Bowes family, lived in the archbishop's manor-house close
to another county border, and had joined the movement,
this settled a second centre. If Bradford is to be trusted,
writing in the next generation, twin churches were or-
ganized, as at Jarrow and Wearmouth in the days of Bede.

Smyth's position was accepted, that churches must
choose and ordain their own ministers ; he renounced his
ordination by Bishop Wickham, was chosen and ordained
by the church at Gainsborough. It is not clear whether
any appointment was made by the group at Scrooby
which contained Chfton ; perhaps they waited for Bernard
to follow Smyth's example.

He however was beginning to feel the awkwardness of
his undecided position. He was vicar, and yet agent in
gathering a knot of people out of many parishes; vicar,
yet sUenced in his own church; vicar, and not prepared
to renounce his ordination and be ordained anew by a
number of tradesmen; vicar, and yet likely to get no
tithes. It was impossible to stay long like that. Was it
impossible to do what Hildersham and Knewstubbs had
done, to put up with a good deal that he disliked, and
continue his ministry in peace? If Naaman deliberately
bargained to bow down in the house of Rimmon, his
heart being with Jehovah, and if Elisha heard the proposal
without demtir, could not he tolerate much that he dis-
approved, and retain his position of usefulness ? Indeed,
was it not incumbent on every faithful man to stand to
his post when the visitations were revealing such neglect
and inefficiency? One rector was practically a cattle-
dealer, another a husbandman, another a gardener.
The new policy was to encourage exchanges so that if the
tithes of one parish were so scanty as to drive the rector
to such means of livelihood, he could hold also, not some
distant parish, but one close at hand, and could actually
serve both. Might he not obtain Saundby, or perhaps
Gainsborough itself? Could he not do more good in
the well-known official position there, using the venerable
parish church, than Smyth at the Hall, a fugitive like
the hunted mass-priests?

Biography Ixv

Bernard therefore drew up a list of his doubts and
objections to the course that Helwys was taking, and, as
if he were a Surveyor of Income Tax, sent them on a
sheet ruled in double column for replies to be annexed.
Helwys was not accustomed to this kind of scholastic
disputation, and forwarded the document to Smyth, who
filled it in and added some counter questions, to which
Bernard did not find it convenient to reply.

Meantime archbishop Matthew was making it plain
that a bridge remained over which he might retreat, and
that he would be welcome to resume his ministry; he
recrossed his Hellespont, signed the articles tendered to
him, dissolved his covenanted band, and was restored
to the vicarage at Worksop. Apparently he had to eat
some humble pie, for he had first to follow the archdeacon
from court to covirt and pay many fees ; then he actually
went so far as to write a little pamphlet pleading for the
ofiicial system, page 462.

Smyth felt this defection keenly, and took three days
to write a letter of expostulation. It ranged over many
details, of which two may deserve mention. One was
the sort of argument Butler used with the Deists; you
hold already certain doctrines, these lead logically to
mine. HaU of Halstead employed this style soon to
scare people back from Smjrth, Canne of Amsterdam
employed it later to lure Ames further. Smyth's illustra-
tion was from the assembly of people who gathered
Sunday by Sunday in the parish church of Worksop.
To these, Bernard was bound to minister the word and
the sacraments, and even under the new canons he could
not in practice repel from the Lord's table those who
were unworthy. He had tried to evade the difficulty, a
very ancient one, by gathering a select band of covenanted
professors from the country around. But could a college
Lector, unhappy in his official position, combine with it
the private tutoring of men from all and sundry colleges ?
might the sheriff of Notts, be recruiting bands of personal
retainers from Lincoln, York, Derby and Rutland? was
not Bernard either neglecting his ofiicial duties or poaching
on the preserves of others? Surely the logic of his
position was to organize his covenanted people into a

Ixvi Biography

Separated Church, and to resign his post, for no assemblage
of people Hving in one area could be a Church, as scripture
set forth a church.

If it were asked, What then is that body to which you
deny the title of Chiirch? the congregation at Worksop ;
or on the grand scale. What is the whole mass of congrega-
tions, knit together for centuries, and known by the
venerated name of the Church of England? Smyth had a
starthng reply. He did not give the historic answer,
Two provinces in revolt; he gave a theological answer,
A masterpiece of Satan; or in his own stinging word:
Antichrist.

Now that a pope, or the papacy, or the church at
Rome, or the whole Roman communion, was Antichrist,
was an axiom with the Elizabethan reformers, and Jewel
had amassed testimonies of previous writers to the same
effect. But they had broken with Rome, and since the
days of Parker at least, had been free from all intercourse,
nay, were actively opposing. Yet many Puritans had
been uneasy as to whether all the poison were worked out
of the system, and Smyth had been anticipated in his
painful discovery. When Barrowe of Clare had been
examined before the Council, he was so evidently hinting
at this, that the Lord Chancellor asked him what was his
view as to the office of the archbishop of Canterbury,
sitting at his side. Whitgift had done a great deal to
reform the Church, and was a staunch Calvinist; yet
Barrowe could not get over the fact that he was not
simply a minister of God's word, but also the head of a
great system of ecclesiastical machinery, and the first
peer of the realm, actually sitting there to judge. So he
rashly blurted out that such a man was "a miserable
compound . . . neither ecclesiastical nor civil, even that
second beast spoken of in Revelation." The personal
application had been forced by the chancellor, but
Andrew Melville had volunteered the same thing quite
recently in full council, when he strode up to Bancroft,
and shook his lawn sleeves as "romish rags and a part
of the Beast's mark." Smyth was writing, and was
not tempted to such personalities, but his position was
substantially the same. And just what scores of the

Biography Ixvii

Elizabethan reformers had said and were saying about
Rome, he said of the Church of England. Just as Sandys
of York had quitted the Roman communion, so it behoved
Bernard of Worksop to quit the Anghcan,

Bernard however had taken his hand from the plough,
dechning to run such a soUtary furrow. He sent no
reply in writing, but began to prepare a book as an
answer in print, taking six or seven months over it and
finishing in June, 1608, just as Smyth was leaving the
country. It was entitled Christian Advertisements and .
Counsels of Peace. Also disswasions from the Separatists
schisme, etc. It called forth an elaborate response from
Smyth in 1609, incorporating much of this correspondence
in 1607.

Smyth was busy enlisting, organizing, and ministering \
to his select company. An analysis of more than 70 j
names found in various documents of the next few years, >
enables us to see the occupations of some adherents.
Three were county gentry, three ministers or university
graduates, one was a servant to a city magnate ; a brick-
layer's laboin-er, a house carpenter, a painter and a
tinsmith represent one side of work; four bombazine
workers, two damask workers, a fustian worker, an
embroiderer and a furrier, represent another. It is
possible that some of these trades were taken up for the
first time after emigration, but some are named immedi-
ately on arrival. The places named extend from Epworth
in the north to Market Overton on the south, Ingoldsby
in the east to Dalton in the west, but on the whole
formed a circle of 25 miles in diameter round Sutton-
cum-Lound as centre. His activity was not limited even
to this area, for some people lived as far away as Tunstall
on the coast of the East Riding, and on another far-reaching
tour he fell ill and had to be nursed at Broxtowe.

An important adherent was won in this anxious time.
John Robinson of Sturton, whose career at Corpus had
overlapped Smyth's at Christ's, had been chiefly in
Norwich since, minister of a parish whose land-holders
had the right of choosing their own vicar. Suspended
from exercising his ministry, he seems to have returned
to his native district and to have been attracted by the

Ixviii Biography

movement. For it was afterwards cast in his teeth that
he had been among a company of the Separation and
had renounced his ministry, after leaving Norwich, and
before he went to Cambridge to consult with Baynes and
Chaderton. But we must not overlook the possibility
that he went no further than the brethren in Suffolk who
consulted Smyth by letter. Whether it was south or
north that he abandoned the Church of England, he did
ultimately return here and throw in his lot with the
Nottingham group, practically taking the place that
might have been Bernard's, a worthy assistant to Smyth,
ministering chiefly to the group centering at Scrooby.

We must not anticipate the later fame of Robinson,
earned at Lei j den; Joseph HaU even in 1610 wrote to
Robinson contrasting him with Smyth in such phrases
as: "Your partner, yea your guide; M. Smith and his
shaddow, so I perceive he was; M. Smith whom you
followed; Master Smith your oracle and generall." Such
terms show clearly that the two men were associated,
and that Smyth was the leader.

On the other hand, too much reliance has been placed
on Bradford's account of these proceedings, in which he
was certainly concerned as a lad of seventeen, but which
he only narrated at some time between 1630 and 1646,
when his memory for details is hardly trustworthy. He
indeed says plainly enough that the people became two
distinct bodies or churches, in one of which was Smjrth
who afterwards became pastor. The obvious reading of
this is that they were two churches from a very early
stage, before Smyth was pastor of the Gainsborough
church. Now that they were two churches in Holland
is certain, but there is no contemporary evidence that
they were two churches in England, and many trifles
suggest the contrary. Hall's language rather implies one
body, under Smyth assisted by Robinson. Bradford
admits that Robinson was only chosen pastor of the second
church in the Low Countries, and he does not name
Clifton as pastor before. If there were a second church
in England, it would have met usually at Scrooby; but
some of Smyth's adherents lived as far from Scrooby on
the south and west as Gainsborough was on the east;

Biograpliy Ixix

and so would have to pass Scrooby to attend worship at
Gainsborough; Margaret Maurice and Gervase Nevile
lived actually in Scrooby, yet belonged to Smyth's
church.

Richard Clifton did not unite in this church, for he
said in 1608 (page 575): "I and divers others had once
purposed to have committed our soules" to Smyth. He
does not seem to have formed a church at Babworth,
nor is there any contemporary allusion to the " church at
Scrooby." It is possible that the church at Gainsborough
was the only organized body in the district, meeting at
various places as proved convenient ; and Scrooby would
certainly be most convenient. It is barely possible that
the one pastor presently expanded into a college of
pastors, though there is no evidence of this, and the
probabilities are against it. On the whole it would
rather appear that there were many people who had
definitely separated from the Church of England, and
more who had practically ceased to attend the parish
worship, who were habitually meeting together, but had
taken no formal steps towards organization ; and of these
both Clifton and Robinson appear to be specimens.

The constitution of the church was set forth ideally
by Smyth in his Principles and Inferences concerning the
visible church, and when he discovered in Holland that
the Ancient Church of 1592 did not conform in all respects
to the pattern he had expounded, he published a long
appendix expounding the Differences of the Churches of
the Separation, and defending his own customs. From
these sources we have a clear picture of the constitution
and the worship of the church.

There was one pattern laid down in scripture, to
which every church must conform, and no other religious
society was tolerable. A church must consist only of
saints, joined to God and one another by covenant.
Some of these would be gifted to lead in worship, others
only private members. In the whole body resided the
full power of Christ, the church collectively was to
administer the affairs of the church in obedience to the
will of the Lord; the existence or presence of officers
added nothing except order, they were the creatures of

Ixx Biography

the church which could if need arose disciphne or depose
them. Mutual care, watchfulness, helpfulness was of
the essence of church-life; sin was to be detected and
admonished with a view to its abandonment. Officers
were of two types, for the spiritual and the temporal
affairs of the church. The former were called indifferently
bishops or elders or presbyters or pastors or teachers or
governors'; in so far as the names were not interchange-
able, they emphasized one aspect or another of the officer's
duty. The latter were called deacons, or if women,
widows, and their special care was to fill and wisely
administer the treasury of the church.

These points were emphasized also by Helwys in a
letter of 26 September, 1608, discovered at Lambeth
by the dihgence of Mr Champlin Burrage, and published
in 1912. It indicates some details of worship, which
however are known better by a long letter of Hugh and
Anne Bromhead to their cousin WiUiam Hamerton in
London. This letter, which is persistently referred to with
a wrong pagination, but is really Harleian MS. 360,
folios 70* and 71, is becoming yearly more illegible;
several transcripts have been made, two by the present
editor, and some have been printed. It contains long
unacknowledged quotations from books, but also gives
some original information. Here is the account of the
worship of their church:

"We begynne w^^ a prayer, after reade some one or
two chapters of the bible, gyve the sence therof, and
coferr vpon the same, that done wee lay aside oure
bookes, and after a solemne prayer made by the .1.
speaker, he propoundeth some text ov* of the scripture
and prophesieth ov* of the same by the space of one
bower, or the Quarters of an hower. After him standeth
vp A .2. speaker and prophesieth ov* of the same text
the like tyme and place sometyme more sometjrme lesse.
After him the .3. the .4. the .5. &c as the tyme wiU geve
leave. Then the .1. speaker cocludeth w^^ w^^ prayer as
he began w^^ prayer, w*-^ an exhortation to cotribution to
the poore, w^ collection being made is also cocluded
w^^ prayer. This morning exercise begynes at eight of
the clock, and eotinueth vnto twelve of the clocke, the

Biograpliy Ixxi

like course and exercise is observed in the afternoone
from .2. of the clock vnto .5. or .6, of the clocke. last
of all the execution of the govermet of the church is
handled."

This sketch does not explain how the singing was
handled; Helwys expressly says that no book was used
for this, any more than for praying or preaching; it is
difficult to divine whether words and tune were memorized,
in which case there might be congregational singing, or
whether they were extemporized, in which case it must
surely have been solo — or chaos. At a later period
singing was dropped altogether. The liturgical practices
of Johnson's Ancient Church were different, and Smyth
unfortunately was led to mention the resemblances,
which were fundamental and numerous, in five lines, and
to describe the differences in scores of pages, so as to
emphasize trifles and caricature the whole. The letters
of the Bromheads and Helwys are invaluable as showing
the real practice and the due proportion. We can trace
the dominant spirit of Smyth; there was room for any
brother to pray, any one to read and expound and compare
passages. But with the worship proper, he opens with
prayer and an address of an hour, Chfton, Bromhead,
Robinson, and others, may glean after him, but he closes
as he began, though Bywater and Helwys and Nevile
may take up the collection.

In the matter of government it wiU be noted that the
chiu-ch abandoned not only the medieval pattern and the
Elizabethan modification, but the Genevan pattern also ;
a coUege of pastors, a college of deacons. The question
never became important to Smyth how one chiirch was
related to another, so he never raised it, much less
examined scripture to answer it. He neither affirmed nor
denied Independency.

Such a movement could not be viewed lightly by the
authorities, and since the spring of 1606 there was no
doubt that the new canons held north of the Trent as
well as south. A new High Commission was appointed,
which sat at Auckland, Durham, Ripon, York, Bishop-
thorpe, Cawood and Southwell. One of its most active
members was Doctor Snoden, who knew this county

Ixxii Biography

well. He came from Mansfield Woodhouse, became
rector of HickUng before he gave up his fellowship at
Christ's, and soon added the prebend of Southwell, both
pieces of preferment apparently due to the Manners
family, whom he had coached. He now figured as judge
in the prosecutions set afoot around his centre of South-
well.

By July, 1607, Joan Helwys was arrested, and the
oath ex officio was tendered to her, to answer every
question put to her. Along with her were John Drewe and
Thomas Jessop, so that there was no special aiming at one
class more than another. The legahty of proffering this
oath had been much challenged, and though the common-
law judges had declared it legal, public opinion was by
no means unanimous. The three Separatists declined,
and were remanded to York Castle. Several Scrooby
men were next prosecuted, found guilty in their absence
and fined by Snoden with his fellow commissioners
sitting at Southwell, but the only other actually captured
was Gervase Nevile, who also was lodged in York Castle,
and ordered to be kept in soHtude, tiU the end of March,
1607-8.

It was now clear that England was no home for the
church, and it became necessary to consider the alter-
natives open. Emigration to an English colony was
still rather too venturesome, though Leigh had written
from Guiana in 1604 for some well-disposed preachers.
A settlement in Virginia had come to grief, Henry May's
shipwreck on the Bermudas was directing attention
there ; two companies had been chartered to colonize the
mainland between 34° and 45° north latitude, and
Jamestown was indeed built by August, 1607. Also in
the mouth of the St Lawrence feeble attempts were being
made to use the islands. But the Separatists had not
time to inquire and negotiate, nor capital to equip an
expedition. The France that had expelled or massacred
the Huguenots was far too dangerous. The United
Netherlands however had so far secured their independence
that negotiations were proceeding with Spain for a peace
or a truce, and they were so promising that in June,
1608, a treaty was concluded between them and England

Biography Ixxiii

for a defensive alliance, conditional on the peace with
Spain. As moreover the house of Orange had brought
about a religious truce, so that all communions might
exist and worship, Holland was clearly a place fitting
on many scores. Even its physical configuration would
attract the dwellers in and near the Isle of Axholme, soon
to be reclaimed by Dutch engineers.

There was also one reason personal to Smyth, which
should attract him to Amsterdam. His former tutor,
Francis Johnson, was there, at the head of a Separatist
church composed mostly of Londoners; and at the
Coventry conference Smyth had expressed his intention
of going to see him, though his motives were not clearly
understood by Bernard. It was obviously fitting that
two chvirches which had independently been driven to
the pitch of separation, should become more closely
acquainted.

There were some cvirious legal points which doubtless
Helwys would consider. Magna Carta expressly allowed
emigration, and the custom was for emigrants to obtain
formal leave, in a written pass. The famous Conventicle
Act of EHzabeth in 1593, provided that a man who
obstinately refused to frequent his parish church, might
be brought before a justice and compelled to abjure the
realm, going straight to a port specified by the magistrate,
and proceeding into permanent exile. It was under this
law that Johnson had been transported to the Gulf of
St Lawrence; it had been enacted afresh in 1604, and a
curious book printed, apparently at Amsterdam, in 1611
with the title, Mr Henry Barrowes Platform, gives an
anecdote of four people who after three months in prison
for separatism, were fined, obliged to take the oath, and
ordered to begone within a month. Now Helwys might
well argue that he might claim to emigrate as a right,
though doubtless it had been threatened as a penalty.
And he certainly set himself to organize a general exodus.
Among their members was a ship-master, Gainsborough
was a sea-port, and the matter seemed to present no
serious difficulty. No secret was made of the matter;
Joseph Hall heard both at Middelburg and in England
that a harbinger had been over to Zeeland planning for

Ixxiv Biograpliy

the removal to Amsterdam; the authorities therefore
must have been as well informed.

But attempts to realize property and take coin out
of the realm were in the teeth of all accepted doctrines
of pohtical economy. And it was felt in at least some
quarters that the law was never meant to encourage such
an emigration as this bid fair to be. The accepted
methods of England and France were, to drive away the
rehgious leaders of dissent, but retain the people and
coerce or persuade them into uniformity. To let them
go forth in triumph with their silver and gold, lusty
young men, hardly one feeble person among their tribes,
might ruin the country if it were allowed to pass, and
might be taken as a precedent.

And so at the last, proceedings were hurried. Henry
CuUandt had his banns of marriage with Margaret
Grymsdiche published in the parish church of Sutton-
cum-Lound, by Richard CKfton, deprived of his own
Hving, and assisting James Brewster the vicar; but
word came that they must aU start at once, and the
marriage must wait. Only in Amsterdam was the
wedding carried out, on 5 July, 1608, and within a few
weeks not only did Clifton follow, but other weddings
of the emigrants were registered. The alarm once given,
every difficulty was thrown in the way of those who had
daUied and were not ready to pass over at once, and some
of their adventures are told by William Bradford; but
it is evident that one large company did arrive in a few
weeks, and that Helwys was acknowledged as the promoter
and capable organizer of the expedition. Smyth however
seems to have been in charge of one band, for in his last
book he distinguished between the company of Helwys
and that company of English people that came over
with himself ; though his language may possibly refer to
the state of affairs in 1611. Outward adventure never
seemed important to Smyth, who was more intent on
spiritual development. This proceeded apace in the new
home, and it proved that most of the emigrants had, in
fact if not in law, abjured the realm for life, and had
entered on a new phase of the inner life.

Biography Ixxv

Churches, Church Worship, Church
Government, 1608

" In Amsterdam the people are Uke rooks, living on
the tops of trees." So said Erasmus of Kotterdam, and
it was true that buildings could only be reared when the
peat had been consolidated by thousands of piles. When
the New Church was contemplated in 1408, six years
had to be spent in driving these down, before the building
could commence. Thus the city had been laboriously
created throughout 350 years since the dam held up the
waters of the Amstel. Numerous islands had been
reclaimed, and a gridiron of canals provided ample
waterways and wharves for ocean-going ships, while
foot-bridges Hnked the narrow streets that faced the
water. Landwards there was a rampart, guarded again
by a moat, and lest this itself should become a help to
an assailant, a pahsade along its midst formed a further
protection.

Antwerp had been the commercial capital of the
world, but the tyranny of Phihp of Spain had produced
a general revolt of the Netherlands, and a generation
before Smyth's arrival at Amsterdam, Antwerp had been
so ravaged that it lost its pre-eminence, to which Amster-
dam rapidly succeeded. The long war left this almost
untouched, and it became a centre of freedom. There
was a civic revolution when aU friars and leading Cathohcs
were expelled, and henceforward the Calvinists were the
dominant party in religion and politics alike.

In learning also it took the lead. By the writings of
Coornhert, Dutch was attaining rank as a language;
and a brilliant band of dramatists and authors was even
now within the city walls. Smyth however did not live-
long enough to come into touch with them.

Nor did he ever come into close relations with the
great merchants. In one way only did he profit by the
naval activity of the city, acquiring a home. Ever since
the opening out of the East by Spain, the Dutch had been
great carriers. The war of independence had diverted
their energies to new routes, and they had repeatedly
sought a passage round the north of Europe and Asia to

w. /

Ixxvi Biography

the riches of the East Indies. Baulked in this, they
sent an armed expedition round the Cape, and forced
themselves into the eastern archipelago with such success
that a Dutch East Indies Company had lately been
incorporated. The trade of victualUng the ships for
these long voyages was very important, and on the
narrow strip of ground between the ramparts and the
Amstel where this turns west, one of the characteristic
windmills worked to produce flour. A few yards west
of this, three gables facing the river marked the great
Bakery where Jan Munter made this up into ships'
biscuit; the central building was flanked by four minor
houses, joined with stiU smaller rooms, in a way that might
have suggested to Smyth the stately chapel of King's
CoUege with its four turrets and its many little chantries,
were it not for the rows of chimneys that testified to the
ovens within. Behind the Bakery proper, a courtyard
reached to the ramparts, with outbuildings around.

This characteristic mass of buildings had in it great
possibilities for a band of exiles, chnging together in a
strange city. There was a central hall where they could _
all meet, for meals and worship, there were plenty of
rooms where the famiUes could settle; it would be
college Ufe over again for Smyth. And so, Helwys
probably making all the business arrangements, the
English band settled in to their strange lodgings.

Of aU the outward details of life, Smyth is silent.
His writings teU nothing of wife and children, of his
homes in England, so it is not surprising if he is equally
reticent now. It is from a devoted friend that we learn
he continued to act as physician, so disinterested that fees
were not sought, and the very cloak he wore was once
given to a needy patient.

Smyth was but little interested in the details of
outward hfe ; he was a man of thought, and he had soon
to take his bearings in the new city of thinlters among
whom he lived. Amsterdam was no university, like
Cambridge; Leijden and Groningen were the chief
centres of learning ; but since it was the chief city in the
United Netherlands, there was no lack of cultivated
society for one who came with due passports. Though

Biography Ixxvii

Dutch was a strange tongue, yet Smyth with his command
of Latin would be able to enter promptly into the intel-
lectual life around.

There were four groups of very different character
with which it was desirable or necessary to establish
relations; the English Separatists including Johnson of
Christ's, the English merchants, the local authorities,
and their landlord. Each group had a distinct religious
flavour, and the discovery of these with consequent
readjustments occupied the rest of Smyth's life. Yet
one of these may be mentioned only to be explained
at once, and then dismissed. The local authorities of
Amsterdam were just becoming involved in a great
quarrel with the rest of the Netherlands, on grounds at
once pohtical and theological. Jacobus Arminius, edu-
cated at Leijden and then at Geneva and Basel at the
expense of Amsterdam, had become a leading divine in
the city, and organized its educational system so splendidly
that most boys knew Latin, most girls French. Having
been asked to oppose the theological views of Coornhert,
akin to those of Baro, he came to adopt them, and the
Cambridge controversy was repeated on a greater scale.
Arminius was perfectly aware of the succession, and one
of his early works was an examination of the lectures of
Perkins. A great plague breaking out, and carrying off
the famous Junius, professor at Leijden, he was appointed
to succeed him, and as the other theological professor
was a most extreme Calvinist, the controversy waxed
hot, rapidly engrossing attention throughout the Nether-
lands. Arminius himself sought to restrain it, so his
death in 1609 precipitated trouble, in which his disciples
claimed full liberty of conscience, and were supported
by the province of Holland against the six other provinces
headed by Maurice, the great general who had just secured
a truce with Spain. Now it might have been expected
that Smyth would be drawn into this dispute, but there
were other matters which claimed his attention first, and
presently he himself originated a discussion practically
new to Englishmen. We may therefore neglect the
Arminian controversy altogether.

Nor need we attend much to the great colony of

/2

Ixxviii Biography

English in the city. The population had rapidly swollen
to 130,000 since the fall of Antwerp, and the EngHsh
merchants had their estabhshment within which they
might govern themselves. They were strongly Puritan,
and the chaplains whom they chose were therefore
Calvinistic in doctrine and in polity. This indeed was
the case at nearly all these "factories" in foreign cities,
for no bishop resident in England could have any effective
control, and the chaplains could go their own way
regardless of Acts of Uniformity and Canons. They
were on excellent terms with the Dutch Calvinists, who
usually assigned them some church for services in EngHsh,
returning the compliment paid when the Austin Friary in
London was made over for Dutch worship. In Amsterdam
however events took a slightly different turn. On the
outskirts of the city there had been for two centuries
a settlement of nuns, living in a quiet court like the
almshouses at Coventry. So numerous had they become
that when they needed a chapel of their own, it had to
be buUt diagonally within the court to secure room
enough. The expulsion of all Catholic priests from the
city, and the prohibition of Catholic worship, left this
building available, and it was made over for the EngHsh.
This was the more necessary, as King James had
given leave to the Dutch to recruit regiments in both of
his kingdoms. Each regiment had a chaplain, James
Douglas for the Scottish, John Paget for the English.
Peace being now assured, these troops were naturally
withdrawn from the front, and it was desirable to provide
for their worship when in garrison. Paget had been
minister at Nantwich, but had in 1598 found it advisable
to leave, because of his nonconformity. In 1605 he
accepted the Confession of Faith of the Dutch Reformed
Church. That communion and the civic authorities
soon constituted a new congregation, of that communion,
whose worship should be in English. "In the yeare of
our Lord and Saviour 1607, the third day of the moneth
commonly called February about four of the clocke in
the afternone is the Church in the Round Bagijnhof
opened and in praesens of Mijnheer de Schout and
D. Petrus Plancius, minister of the Reformed Dutch

Biography Ixxix

Church in Amstebedamme is the praeching-stoel brought
in that same Church and set up for the Enghsh-people
dweUing at Amstebedamme in Holland." Thus if to-day
the Huguenot from France can worship at Bloomsbury
in French, according to the liturgy of the Church of
England and under her laws, so the Englishman can
turn from the crowded Kalverstraat, find massive Bibles
of the seventeenth century to read in, and after English
worship and sermon will be greeted in the vestry by a
British minister and Dutch elders. He will find there
among the disused service-books, those which show the
many sources whence the worship has been fed; the
liturgy of the Netherlands, the psalter of Tate and
Brady, the hymns of Joseph Stennett and of Isaac
Watts.

There are misconceptions about this congregation in
the modern guides, one of which calls it Scotch Presby-
terian, another the English Protestant; and even an
American Congregationalist with some technical know-
ledge styles it the English (Episcopal). It is therefore
advisable to define it more exactly, in terms approved
by its present minister, the Rev. W. Thomson. The
records of the church quoted above show that the building
was formally opened by the Schout — say Mayor — and a
Dutch minister. Thus the State and the Church con-
curred in constituting the congregation. It was, and is,
a congregation in full communion with the Netherlands
Reformed Church, accepting its standards, sending its
minister and elders to the church courts, governed by its
laws. That communion had taken shape in 1569 at
Emden and in 1572 at Dort ; a more famous Synod met
at Dort in 1618 to settle the Arminian question, when
the comity of the Churches of England and Scotland was
evinced by James sending dignitaries of both, including
Joseph HaU; but whatever definitions of doctrine have
taken place, or variations of government, the congregation
in the Bagijnhof was the creation of, and remains an
inseparable part of, the Dutch Church. The first article
in the General Regulations of that communion reads:
De Nederlandsche Hervormde Kerk bestaat uit al de
Hervormde Gemeenten in het Koninkrijk der Nederlanden,

Ixxx Biography

Waalsche, Presbyteriaansh-Engelsche en Schotsche, soo
wel als Nederduitsche.

In the State Papers, Domestic, of the reign of Charles I,
vol. 310, document 103 is concerned with the status
of the 17 Enghsh ministers in the Netherlands, and
reports that Her Majesty Queen Elizabeth by an act
under her hand and Seal yielded to the States, that her
own subjects in this land should not use the forms and
disciphne of the Church [of England], but only conform
themselves to the Dutch Church. And this is very true
that such a Grant was made and is now to be seen.
Some of the preachers desired a separate English Classis,
and did obtain it in the year 1621. Of those opposed to
the Classis some are of the Dutch, some of none. Paget
[of Amsterdam and four others] are of the Dutch.

Thus it will be seen that this congregation is neither
Scotch nor English, though it worships in the language
common to both, and like the sister congregations at
Middelburg, Flushing and Rotterdam, retains some British
usages.

Had Smyth come over six years earlier, he would
have been at home here, and his name might have
headed the roll of ministers, instead of figuring on another
wall half a mile away. But he had devoted much time
to thinking out the nature of a church, and having
decided to follow the New Testament alone, was no
longer inclined to accept any system in which the exi-
gencies of state had induced a compromise. Thus there
is no trace of any intercourse between him and Paget,
and it says something for the grace of both that they
went quietly on their different paths without quarrel.
Social meetings there may have been between the immi-
grants from Nottingham and Lincoln, and the English
settlers from other quarters who centred here, but they
have left no sign yet discovered.

Very different was the case with the Separatists who
abounded in the city, and these we may attend to in
more detail. One group of these had been ministered to
by Henoch Clapham, ordained by Wickham, minister in
Lancashire at first; he however had conformed again,
and his adherents here had apparently joined a second

Biography Ixxxi

group. This was chiefly of Londoners, originally under
Barrowe and Greenwood; since their execution, most of
the members had come to Amsterdam, where they had
completed their elaborate organization on the five-fold
pattern, with Francis Johnson of Christ's and Henry
Ainsworth of Caius at their head. A third group came
from the district of Bradford-on-Avon, Westbury, War-
minster; and among them was Thomas White, another
clergyman who after a time returned to conformity.
A fourth group was connected with Norwich.

The arrival of the Nottingham-Lincoln immigrants
produced some rearrangement. The "Ancient Church"
of 1596 had subscribed and bought land, on which two
brethren and a widow erected, in 1607, a composite
building, part meeting-house, part rooms for lodging,
used by some of the members. In these premises, this
church formed the natural nucleus to which many would
attach themselves when bereft of other leaders. And
Clifton, with many others, gravitated to this community.

It has indeed been supposed that they aU joined,
Smyth included, and as the conjecture has been repeated
from book to book, and has only been refuted once, by
Dr Dexter, it is weU to be exphcit here. He had already
arrived at conclusions as to the nature of a church which
were not those reached and practised by Ainsworth and
Johnson ; it would be hard for one who had set forth his
principles and inferences as to bishops and deacons as
on pages 258, 259, to bow to the different system in vogue
down the Brownists' Alley. He had queried whether
the church might suffer her officers to be translated from
herself to other churches upon any ground whatever,
page 264; was it possible for him to lay down the office
of pastor of the Church at Gainsborough, and become
member or officer of the Ancient Church ? He was charged
with many changes, both of opinion and of church
fellowship ; but it was never asserted by any contemporary
that he had changed his opinion as to the officers, and
then had changed back again. Nor is there any state-
ment that the two churches had fused into one. Ains-
worth said in 1608 {Gounterpoyson, 41) that Smyth never
was an officer, much less a piUar, in the Ancient Church ;

Ixxxii Biography

and no one has ever suggested that he was a mere member
without office, after having been ordained pastor at
Gainsborough, even when his later proceedings as to
disbanding did receive close scrutiny. Therefore we
conclude that what was formerly the Church at Gains-
borough continued a separate body, known now as the
Second English Church at Amsterdam. These two
Churches of the Separation were not organized on exactly
the same pattern, and their customs were different in
many respects, for they had originated quite independ-
ently. But being now side by side in the same city, and
being ignored as mere sects by the magistrates and
ministers, even by the English congregation under Paget,
junior to the Ancient Church, they naturally lived on
sisterly terms. Clifton indeed passed into that church,
and writing to Smyth in 1610 said {Plea for Infants**) :
" To the Elders and brethren were you most welcome, and
glad they were of you, so long as you walked in the f ayth
with them."

But while some of Smyth's friends did join the
Ainsworth-Johnson or Ancient Church, and most con-
tinued their separate existence as the Second Church,
a score or more joined a third church, and about
February, 1609, applied to the burgomasters of Leijden
for leave to come and settle. They were headed by
John Robinson; but the precise time when this group
organized, when Robinson was appointed pastor, and if
he were ordained by them, seem not to have been dis-
cussed seriously even by those who have spent much
time on the Pilgrim Fathers. Paget a few years later
{Arrow against the Separation, 58) when arguing on a
kindred point against Ainsworth, states as a fact that
" Robinson and his companie . . . gathered a new Church
apart from you in the same citie, you being here a Church
before them." This statement was allowed to go by
default, and thus we may put down the organization of
the PUgrim Church as distinct from Smyth's church, in
the end of 1608 or the beginning of 1609. This is con-
firmed also by considerations connected with Joseph
Hall of Emmanuel, just returning to England after three
years as tutor and chaplain at Spa and Frankfort; he

Biography Ixxxiii

sent a letter " To Mr. Smyth and Mr Rob. ringleaders of
the late separation at Amsterdam." This letter was
written no less than a year and a half before Hall's
Common Apologie. This was registered on 16 January,
1609-10, therefore the letter must have been written
about July, 1608, when Smyth had been only a few weeks
in Amsterdam. Hall did not write as if there were then
two churches, one under Smyth and one under Robinson.
And when the latter replied, he wondered whether Hall
imagined they gathered churches by town-rows as in
England ; the precise point indeed is parochial boundaries,
but if the emigrants had already divided, the paragraph
would have better run differently.

There is another illusion that needs to be dispelled,
as to the relation between Scrooby and Leijden. The
diligence of Morton Dexter has analyzed the Leijden
records, and his results cover 50 pages of The England
and Holland of the Pilgrims. Out of 137 members whose
counties can be traced, only 17 belong to the Gains-
borough district, while 32 come from Norfolk and 69
from Essex, London and Kent. This shows that the
idea of the Pilgrim Fathers and their Leijden friends
being the descendant of the Scrooby circle is very wide
of the mark; it was probably due to Bradford the his-
torian himself belonging to that minor contingent. But
dull arithmetic shows that most of the Yorkshire-Lincoln-
shire-Nottingham group remained with their leader,
Smyth. Also that the nucleus of the new church was
naturally a group from Norfolk where Robinson had
ministered. What the Pilgrims derived from the north
was their covenant; and its progressive character, the
one thing that makes it memorable, is due to Smyth.
The method of organizing this third church has been
preserved to us by John Murton, who wrote in his
Description, about Robinson: "Do we not know the
beginnings of his Church? that there was first one stood
vp and made a couenant, and then another, and these
two iojmed together, and so a third, and these became
a Church," etc.

Thus the third church was not constituted by any
action of Smyth's church, still less of the Ancient Church ;

Ixxxiv Biography

it churched itself. This act of spontaneous generation
was accepted as normal in Separatist circles, and the
theory underljang it was soon appHed more trenchantly,
to the matter of baptism. There was however another
topic which excited discussion about the same time, and
fortunately the two debates were conducted separately.
We attend first to the conduct of public worship.

The Church of England was tied down to uniformity
in public worship, whereas before the Reformation there
had been various diocesan Uses. A book of Common
Prayer had been compiled in 1549, varied in 1552,
augmented in 1559 and again in 1604: but from the
current edition no departure was permitted. Books of
Homilies had been put out under Edward and Elizabeth,
and no minister might preach anything else without
licence from the bishop, as Smjrth had good reason to
know. Articles of rehgion had been drawn up, varied,
and imposed on all the clergy. While several versions of
the scripture were available, the Authorized Version of
Henry VIII was admittedly obsolete, the Bishops' Version
was only authorized by the bishops of the southern
convocation, and was not generally used: James was
now intending to displace the popular Genevan Version
by a new Authorized Version, and bestow a monopoly
upon it, however good or bad it might turn out to be.
For singing, the pioneer hymns of Coverdale had long
been supplanted by the Metrical Psalms of Sternhold and
Hopkins ; and these with their tunes were usually bound
with the Bible. But for public reading, a table of lessons
had been drawn up, which deprived the minister of nearly
aU discretion, and bound him to a limited selection.

Against this authorized library and compulsory
uniformity there were many protests. Robinson at this
very time was replying to Hall {Works, 1851, Vol. ni.
pages 411, 412, 418): "What is the adoring of yoiir
truly human, though called 'Divine,' service-book, in
and by which you worship God, as the Papists do by
their images ? . . . Might not the Lord now be also purely
and perfectly worshipped, though this printed image,
with the painted and carved images, were sent back to
Rome ; yea, or cast into hell, from whence both they and

Biography Ixxxv

it came ? . . . The Word of God is perfect, and admitteth of
none addition. Cursed be he that addeth to the Word

of the Lord The daily sacrifice of the service-book,

which, instead of spiritual prayer sweet as incense, you
offer up, morning and evening, smells so strong of the
Pope's portuise [breviary] as it makes many hundreds,
amongst yourselves, stop their noses at it."

Smyth went one step further in this direction. All
his friends had long chafed at the limitation to these
printed books, the Separatists had cast off their bondage
generally. He now asked whether a printed English
version of the whole Bible was any more infallible than
a printed Enghsh metrical version of the Psalms, or a
printed English prose version of the Psalms made earlier
than the others ; all three of which were used in the Church
of England daUy. In face of the fact that a new version
was actually being made, from which all notes were to be
kept out, tirJike the Genevan, but like the Henrician
Authorized Version, it was clear that even in Scripture,
as popularly understood, there had been a very human
element, to which objection had been taken from many
sides. Smyth saw that this was inherent not only in i
notes, but in the translation itself. Even where there/
were no theological prepossessions to warp the translators,!
it was perfectly possible to render very differently. Thus'
Matthews' Bible rendered Isaiah xxi. 7: "He sawe two
horsemen; the one ryding upon an asse, the other upon
a cameU. And the lyon cryed: Lorde I have stande
wytynge aU the whole daye, and have kept my watche
all the nyght." The Bishops' Bible rendered: "And he
sawe a charret which two horsemen sat upon, with the
cariage of an asse, and the cariage of a camel: So he
looked, and took diligent heede. And he cryed, a lion,
my lorde, I stande continually uppon the watche towre
in the day time, and am appoynted to keepe my watch
every night." Now what would happen in passages
which were debated between Geneva and Rome may be
guessed; the Genevan version of 1560 and the Rheims
of 1582, recently revised at Antwerp in 1600, are now
little known as they lay before Smyth ; but in notes and
in text alike they were very human, and very different.

Ixxxvi Biography

In the minute discussion that arose, it is curious for
us, who know that the version ordered by James has
attained a commanding position, to observe that Smyth
was utterly unconscious anything particular was going
on, although he must have known weU eight or nine of
the Revisers, including Chaderton, Gierke, Ward. There
is not any allusion to a new version being actually in
the press. Smyth was intent on one point only, the
proper use to be made of any version.

Negatively, he objected to any book at all being used
in the actual worship, and translations shared in the
general ban. But he was quite willing that they should
be used as a preparation for worship. King Henry had
ordered that in every parish church there should be
placed a large Bible, which people might read at any
time of day. A famihar picture shows us a young man
reading aloud in a cathedral from a Bible chained to a
pillar, while people throng around to listen to the scrip-
tures. How better could souls be attuned to praise God ?
Smyth therefore was quite willing they should be read,
should be read publicly, should be read on Sunday
immediately before public worship; but he declined to
apply the term Worship to that reading. The point was
fine, and it is no wonder that it was misunderstood, but
the letter of the Bromheads quoted above is explicit as
to the fact that they did read from printed Bibles
but laid them aside before the sermon. Smyth said
that the Worship technically began after the books were
laid aside, but the Bromheads did not grasp his point,
and instinctively included the reading in the worship.

Unfortunately this difference, little more than verbal,
was magnified. Smyth actually put in writing a request
to the Ancient Church: "We desired that [translations]
might be refreined for our sakes, that we might keep
communion." This was naturally refused, Smyth made
it a grievance that the Ancient Church would not foUow
his practice and nomenclature, and broke off communion
between the two churches. The pretext seems as trivial
as those which severed the churches of Constantinople
and Rome; but once the members of one church were
excluded from the table of the Lord at the other, other

Biography Ixxxvii

differences were found and invented, in tlie seventeenth
century as in the ninth. The result was that Smjrth
pubhshed a pamphlet on the Differences of the Churches,
to which Ainsworth replied with a Defence of the Scriptures.
The point had been raised at the Council of Trent, where
alarm had been taken at the appearance of many new
versions of the scripture, some with the approbation of
the Church, and more without. It had been decided to
leave Hebrew and Greek to scholars, and to prepare one
standard edition of the ancient Latin Vulgate, which
should be accepted as authentic for all public readings,
debates, preaching and exposition. This edition had
assumed its final form in 1598, after episodes and dis-
cussions which showed afresh the very human element
in any translation: a book had appeared in 1600 dwelling
on this very point, and may have influenced Smyth.

Mr Burgess has pointed out that Smjrth's pleas did
bear fruit in two quarters, New England and the General
Baptists. The Pilgrims from Lei j den had read this
book, and their customs influenced the Puritans who
went direct to Massachusetts. The Bible was read and
expounded, at home or at church; but bare reading in
meeting-house without note or comment was eschewed.
It has generally escaped notice that the old General
Baptists, hneaUy descended from this Amsterdam con-
gregation, acted on Smyth's opinion. Grantham, in
1678, published a folio ranging over their doctrine,
discipline and customs. Sixteen chapters are devoted to
the various acts of worship, and there is no mention of
reading the scriptures. This is not because they were
disused in other respects. The book opens with an
introduction on their divine authority, and closes with an
appeal to scripture, while citations abound. In a chapter
on family devotion, masters of families are urged to cause
the scriptures to be read in their families, and to talk of
them at all convenient times. Yet as to reading publicly
on Sunday, there is no word. And the Orthodox Con-
fession of the same date in its article 37, Of the Sacred
Scripture, insists on authority, and on the need to read in
particular places and families, but is silent as to use at
public worship. But the Puritan method of running

Ixxxviii Biography

exposition or interpolated comment during public reading,
survived among Calvinists in England, and was popu-
larized afresh by Spurgeon.

Whatever was valuable in Smyth's pleas on this
point, is recognized in the Liberty enjoyed in non-Episcopal
churches, of using any version at public worship, and
even of varying it from the margin or from the results
of study.

But in the discussion, there emerged other differences.
Smyth objected to sermons being read, and to psalms
jbeing sung from a book. Here his views were accepted
more widely, and the habit of reading the first verse of a
hymn still testifies to the former method, when a hymn-
book was a rare possession, and each verse was dictated,
and to the stiU. earlier method when the minister wrote
his own hymn and lined it out for singing. AU these
customs do not compare in importance with other points
which were raised.

Smyth held that contributing to church expenses was
an act of worship, not to be participated in by outsiders,
and to be hallowed by prayer. In theory nearly all
agree; and in practice the outcries about "tainted
money" show that the principle is being extended even
to philanthropic funds.

He raised objection to the staff of officers maintained
in the Ancient Church, a staff recommended in the notes
to the Genevan Bible, and generally regarded desirable
in all Puritan circles. There was general agreement to
ignore the archbishops and other officers taken over
from the medieval system, and to go to the New Testa-
ment. This involved dismissing from mind aU officers
concerned solely with the relations between one congrega-
tion and another: the only point involved was what
officers a single congregation ought to have. The
editors of the Genevan Bible had written notes on
Romans xii. 6, and 1 Timothy v. 17, which had been the
point of departure for a pattern of church organization
well represented at Amsterdam. The Ancient Church
had a pastor, Francis Johnson, a teacher, Henry Ains-
worth, ruling elders, a deacon, a deaconess. Smyth
attacked the idea of three types of Elders, and said there

Biography Ixxxix

should be but one. And although in Presbyterian
communions there is still a distinction between two
sorts of elders, both ordained, as well as between them
and deacons, yet the simpler plan of two sets of officers,
usually styled pastors and deacons, is generally adopted
by Baptists and by Congregationalists, and regarded as
most akin to Pauhne practice.

Still more important was the question as to the relative
powers of Church and officers. By the practice of
centuries, the laity had no voice in church affairs. Against
this, Robert Browne had raised his voice, and in Separatist
circles it was admitted that all members might take part.
The precise relation was discussed by Barrowe, with an
oUgarchic bias, and now in Amsterdam Johnson and
Ainsworth were yielding to his arguments, in differing
degrees, but Avith the natural instinct of officers to magnify
their office. Smyth had spoken clearly enough before
leaving England as to the power of the church, page 388 ;
he now lilted the banner of democracy, and challenged
the claims of officialdom, page 326 : " Whether the Elder-
ship hath a negative voice in the Church so that nothing
can be concluded without them ? Whether if most of the
Church consent and the Elders dissent, the matter cannot
pass against the Elders dissent? Whether, seeing the
Church may depose and excommunicate the Eldership,
they may not pass other sentences without or contrary
to their Hking? Whether may not a man propound his
matter to the Church without acquainting the Elders
with it in the first place?" Thus a clear lead was given,
which has been generally followed in Baptist and Con-
gregational churches.

In his positive teaching, page 315, three points
deserve notice. His university training biassed him tb \
assert that the elders were to " moderate " in aU matters i
of government. The wrangling methods of the schools '
were assumed as normal in a church meeting: this idea
has sometimes been adopted as thoughtlessly, with no
advantage to. the "causses of the Kingdom." Smyth
further taught expressly that churches without officers,
are yet fully competent to transact aU business: this
was not held by the remnant of the Ancient Church in

xc Biography

London, or by the portion of the Lei j den church that
migrated to New England; but it is in accordance with
this principle that Smjrth in another connection felt no
hesitation in baptizing himseK. A final corollary was
destined to be applied by others, not in the sphere of
church government, but in that of politics : the church
has powers which the officers have not, can resume its
fvill powers, can depose its officers for just cause. Here
we have the enunciation of those theocratic ideas which
Borgeaud has shown gave rise to the democratic ideas of
New England; another interesting parallel would be the
election by the New Model Army of Agents from all the
regiments, and the constitution of the Army Council.
StiU more important is it to notice that the publication
of constitutions asserting the supremacy of the people
over their elected representative, sprang from a circle
including Richard Overton, bred in this very church at
Amsterdam.

Baptism of Believers, 1609

Smjiih came into notoriety at this same time on a
very different issue, which has proved of permanent
interest. Worship may well vary in its forms from age
to age, or as between nation and nation; government of
churches will always be influenced not only by the scrip-
tures, but by the methods current in civil life. But to
raise the question of the qualification for membership in
a church was to quit the temporary for the permanent,
to deal with fundamental principles. Separatists agreed
i that every member must make personal application, and
must fulfil certain conditions; Smyth declined to waive
these conditions in favour of a member's children, and
took a stand so logical, so radical, so scriptural, that he
inaugurated a new era. His principles and his practice
speedily won adherents, churches gathered on the lines
he indicated, and the oldest existing Free Churches of
Englishmen are those which are sprung from his teaching.
Separatism is older, but the Ancient Church followed the
example of his own chiu-ch, and merged into a congrega-
tion at Amsterdam; the Pilgrim Church went to New

Biography xci

England, and while it leavened the Puritans who followed,
it was content to subside into dependence on the State.
Independency in England is younger, and its first church,
founded in 1616, after Smyth's death, grew within a
generation into seven, of which six had adopted his
cardinal principle, and the other soon vanished. Smyth
was the founder of the senior Free Church denomination,
the Baptist.

The chain of argument was singular. Separatists
agreed that the Church of England was antichrist, that
a politico-ecclesiastical lord-bishop was the beast. At
Gainsborough they had renounced fellowship with anti-
christ, their leader had renounced his ordination at the
hands of the beast. Now they asked, What is the value
of confirmation at his hands? What is the value of
baptism at the hands of antichrist's servants?

The question had been asked half-a-century earHer,
in connection with baptism at the hands of a Catholic
priest. The point proved too knotty; Bradford and
Bullinger agreed that though Rome was antichrist, yet
true baptism had somehow been preserved. Whitgift
urged that the character of the priest did not affect the
vahdity of the act. The question was as old as Cyprian,
and had been answered by adopting the Roman solution.

Then there was one point about the Beast that had
never been cleared up. What was the mark imprinted
on the foreheads of his followers ? Some Reformers had
explained it away as a figure of speech for obedience;
Tyndale, Bale and Bradford had declared it to be the
tonsure given to all priests, monks and friars. But this
was for a hmited class ; sxirely there were others sharing
in the same dedication. Surely it was the water appMed
to every child in baptism and the cross signed upon the
forehead, that answered to the mark of the beast foretold.
It followed not simply that baptism in the Church of
England was worthless, but that it was absolutely a
dedication to evU, and must be repudiated.

Yet there was one alleviation of this painful discovery.
That baptism had not been wilfully or ignorantly sought^
by anyone, it had been imposed in infancy; it was no^
sin, only a misfortune. And so attention was drawn

xcii Biography

away from the minister of baptism to the subject of
baptism. And reference to scripture showed no warrant
for it to be administered to any except those who confessed
, their faith and their sins.

Smyth was by no means the first to suspect this. In
■;■; the Ancient Church the point had arisen, and had called
for public comment as early as 1590. Johnson himself
testified in 1606 that a little while after 1593 when the
church emigrated, "divers of them fell into the heresies
of the Anabaptists (which are too common in these
countreys) and so persisting were excommunicated by
the rest." John Payne in 1597 mentioned the English
Anabaptists bred in the Low Countries; and Henoch
Clapham the same year had trouble with some in his
Separatist Church in Amsterdam. Three years later,
Clapham declared that he knew some who blew off their
baptism ; one baptized himself and then baptized others.
The evidence for this has been pubUshed frequently and
need not be repeated.

Smyth may have met some of these men, though in
that case he might have considered consulting with
them and accepting baptism at their hands. Once the
question was started in his circle, and became a matter
of discussion, it is almost impossible that he should not
have heard of such a recent occurrence among people
excommunicated from the Ancient Church. But whereas
their doings and their names have escaped general
attention, he was a man who did not hide his light under
a bushel, or whom men could afford to ignore. His
views were adopted apparently by all his church, and
were promptly communicated to other of the English.
Clifton was approached by Edward Southworth and
Hugh Bromhead, two of the most prominent in Smyth's
circle, and agreed at last to read a plain statement of
the new position. Smyth promptly sent it, brief enough
to be on a half sheet, and stating two propositions ; That
infants are not to be baptized; That Antichristians (i.e.
conventional Christians baptized in infancy) converted
are to be admitted into the true church by baptism.
Clifton discussed the matter orally with Mrs Ursula
Bywater, and on 14 March, 1608-9, returned a brief

Biography xciii

Answer to two Anabaptistical Opinions. Before the
year ran out on 24 March, Smyth completed a long reply
to this and sent it to Clifton, who set to work on an
elaborate confutation. Both pubUshed, and each pam-
phlet gathered up the previous stages, so that Smyth's
Character of the Beast contains the Two Opinions, the
Answer, the Reply, with preface; while CUfton's Plea
for Infants is even more involved. If we find these
pamphlets not exactly hght reading, we are bound to
admire the scrupulous fairness with which each debater
cited the opinions of his adversary in the original words,
before he proceeded to discuss them. The discussion
down to the stage when Smyth pubUshed, some time in
1609, led him to one more conclusion of far reaching
importance. Clifton's answer reminded him that even
while Israel was apostate, circumcision was stiU held
vahd for all infants, was not renounced, nor repeated.
Hereupon Smyth objected to any analogy from the Old
Testament being admitted to combat, vary, or extend
any expHcit command of Christ and His apostles.

Smyth's logic was keen and rapid, nor did he ever
recoU from appropriate action. He and his friends now
esteemed themselves simply " Antichristians converted";
their covenanting at Gainsborough was null and void.
All united in expUcit acknowledgment; pastor and
deacons laid down their office, the church disbanded or
avowed itself no church, and aU stood as private individuals,
unbaptized. All being equal, Smyth proposed that
Helwys their social leader should baptize them, but he
deferred to his spiritual leader. Smyth therefore baptized
himself, then baptized Helwys and the others. Thus,
and not by the Old Testament ceremony of covenanting,
they prepared for a New Testament church of people
baptized on profession of their repentance and faith in
Christ.

Here was material for fresh canvassing : two questions
emerged at once: May a man baptize himself? May
any one once baptized however imperfectly be baptized
again? But it is necessary to diverge and notice two'
misconceptions as to fact, started by an English Baptist
historian in 1738 and popularized by two others in 1811

xciv Biography

and 1818. The one is simple: Did Smyth baptize
himself ? and the answer may be seen at page 660 of this
edition in his own words. The manuscript in his own
writing is yet at Amsterdam, with his signature "incoe-
perint seipsos baptisare" ; and if there be a shght ambi-
guity, his last book discusses whether men "may, being
as yet unbaptized, baptize themselves (as we did)."
Clearly one of the group baptized himself, and within a
year Clifton, Ainsworth, Robinson, I.H., and Gerritsz, all
actually in Amsterdam and knowing Smyth, said that he
was the man. That point caused a difference of treatment
,in his case as distinguished from aU the others. It is
beyond dispute that Smyth baptized himself.

But what did he do? What act did he perform?
Here again obstinate incredulity has attempted to transfer
the Baptist customs of England and America in the
eighteenth century back to Holland in the seventeenth:
and a most heated controversy raged in America for a
generation before people would be guided by contemporary
evidence. This is both clear and ample, and only a few
representative statements need be adduced. Joseph Hall
challenged Robinson next year : " If your partner M. Smyth
should ever perswade you to rebaptize, your fittest
gesture (or any other at full age) would be to receive that
Sacramentall water, kneeling. . . . Shew you me where the
Apostles baptized in a Basin ... as your Anabaptists now
doe." {Common Apologie, xxxvi, xxxvii).

In the Ancient Church, Johnson "took water and
washed the faces of them that were baptized," according
to Daniel Buck, one of the members (Strype, Annals, rv.
245). Smyth speaks of the "basen of water" used at
baptism by Puritans generally, though it was technically
illegal, in a way that impUes he himself habitually used
it; page 568. The very title-page of this publication
quotes two texts as to the mark on the forehead, and
repeated allusions throughout the book imply the appli-
cation of water there. Within a short time the whole
transaction was closely examined by the Dutch Water-
lander church, who reported that they had enquired into
the foundation and form of their baptism, and had not
found that there was any difference, in the one or the

Biography xcv

other, between the English and the Dutch (als cock
bevraecht t'fondament en de forme van haer doop, en
hebben niet bevonden datter enich v[er]schil soe in t'een
als int'ander tussche[n] haer e[nde] ons was). Now in
1535 the predecessors of these Waterlanders at Maastricht
had been called upon to explain exactly what they did,
and one man replied that the baptizer took water out of
a small dish, another said that the baptizer baptized him
with water upon his head, a third that while he was
being baptized he was kneeling down upon his knees
(Jos. Habets, De Wederdoopers Te Maastricht. Roermond,
1877, pages 136, 144, 152, translated by Whitsitt, A Ques-
tion in Baptist History, Louisville, 1896, page 45). Menno,
the reorganizer after 1537, refers to baptism as receiving
a handful of water ; and J. G. de Hoop Scheffer, professor
at the Mennonite college, discussing the introduction of
immersion into the Netherlands within a limited circle
during 1620 by a Dutchman under Polish influence,
makes it clear that the usual method before then was
"een handvol water op 't hoofd" {Doop hij Onder-
dompeling, Amsterdam, 1883, page 145).

Thus the uniform custom of Smyth's former friends,
the silence of his opponents on the spot as to any strange
act, the express statement of the Waterlanders as to the
similarity of form, make it clear that there was no
innovation as to the act performed, but that water was
apphed to the forehead. We may now return to see
what a commotion was actually caused at the time for
two other reasons. Renouncing infant baptism and
being baptized afresh, Smyth baptizing himself.

Clearly the whole group had become Anabaptists in
the usual sense, people who had been baptized again, on
the ground that their baptism in infancy was nothing.
The Gainsborough church had already excited much
criticism in England, page 271, and was being charged
with inconstancy. But this latest advance was likely
to forfeit aU sympathy.

As to a second baptism, Smyth said that if you looked
at the act rather than the intention of the act, then John
the Baptist, Christ and the Apostles all baptized people
who had been baptized repeatedly before ; page 655. If

xcvi Biography

you regarded the intention of the act, no one had been
baptized on his own profession of faith in infancy, there-
fore his recent baptism was not Anabaptism. But the
sting of the word Anabaptist lay in its recent associations.

Anabaptists had been notorious ever since the tragedy
/at Miinster in 1535. No slander was too absurd to be
believed about them, and in the general obloquy the
custom whence they were named had shared fully.
A second baptism ranked with the marriage of a married
man or a priest, an act inherently wrong. So deep was
the prejudice that the doctrine had found scarcely any
English adherents. Continental Anabaptists had fled
over for refuge, and had been vigorously rooted out by
Catholics and Protestants alike. If here and there a
stray Englishman had adopted the same view, and acted
on it, nothing had been published to explain, no propa-
ganda had attracted any notice. Smyth himself had
quite recently written of Anabaptists with horror, and
now had to defend his change of view, which he did very
vigorously in his reply to Clifton. It was the first
exposition by an Englishman, and it called forth general
condemnation by his fellow-countrymen.

One of these was on the spot soon after, and talked
over the whole matter with some of Smyth's friends, who
invited him to write out his views. This he did, and
published in 1610 a readable book, free from syllogisms
and irritating personalities, under the title A Description
of the Church of Christ with her peculiar privileges. He
gave only his initials, I.H., and we are indebted to
Mr Champlin Burrage for identifying him with John
Hetherington or Etherington, who besides helping in a
second pamphlet of 1623 with the name of Jessop,
published in 1644 with the initials I.E. a third pamphlet
against Anabaptists, and who was otherwise interested
in prophetic and sectarian movements.

Hetherington could quite appreciate logic, and agreed
with Smyth in many respects. Thus he told the
Reformists who hngered in the Established Church that
they simply talked while Smyth acted: "And therefore
you must of necessity, either ioyne with them, or change
your minds, or else hide your selues for shame." This

Biography xcvii

trident had been evaded by Clapham with the thought
that if baptism in the Church of England were useless,
"we must be all unbaptised till some other John Baptist
or Christ himself come down again to begin and lay the
foundation anew, except it be lawful for every man to
baptise and then I see not why others before us as well
as now did not well enough baptise."

Underlying aU such arguments was the idea lingering
that baptism really effected something. The Catholic
Church did teach, in harmony with the opinion of even
the second century, that baptism is the essential means
established for washing away the stain of original sin:
the Church of England agreed, spoke of the baptized
infant as regenerate, taught children that in their baptism
they were made members of Christ, children of God, and
inheritors of the kingdom of heaven. With such beliefs,
it was of course important to be sure that a given ceremony
was baptism, and that the person administering was duly
qualified. For those who beheved that baptism effected
no change in the candidate, but was chiefly a public
testimony by him to a change previously effected, such
questions were of very little importance.

Smyth however did not raise such a radical point.
His argument was essentially a parallel which Separatists
like Clifton his immediate antagonist would appreciate.
If ordination in the Church of England was a mere
nothing because that Church was constituted on a false,
nay Antichristian, basis; then baptism in the Church of
England was equally nothing.

Joseph Hall thoroughly agreed with the force of the
argument and used it to draw back any waverers into
the official fold. To Robinson he addressed himself
publicly next year: "Either you must go forward to
Anabaptism, or come back to us. All your Rabbins
cannot answer that charge of your re-baptized brother:
if we be a true church you must return, if we be not (as a
false church is no church of God) you must re-baptize.
If our baptism is good then is our constitution good."
These arguments have seldom been stated more clearly,
or improved in any way for three centuries since.

But there was one point involved which drew even

xcviii Biography

more attention at the time ; the fact that Smyth baptized
himself. This was a part of the general question, What
is the qualification to baptize? The Catholic Church
had been driven, by its assertion that baptism was
necessary to salvation, to widen beyond priests to lay-
men, beyond men to women, beyond Christians proper
to heretics. A discussion between Whitgift and Cart-
wright showed that the Puritans strongly preferred
drawing the line at ministers; and James at Hampton
Court had agreed so far as to exclude women. But no
one had seriously discussed the question whether an
unbaptized person might baptize — and self-baptism was
but a particular case of this. At the time, Smyth felt no
compunction on the point. If he knew how Clapham
had written, he might brush aside his difficulty with the
thought that no new and special commission was needed,
.as the Familists thought, while there stood the general
commission, Go and baptize all nations, accompanied by
the promise, " Lo I am with you alway, vntill the end
of the world." But in considering Clifton's paragraph as
to a warrant for baptism, he thought the point unworthy
of answer; page 658.

To Clifton's criticism of his self -baptism, he replied
that it was as sensible for a man to baptize himself as to
administer the Lord's Supper to himself, which was
enjoined in the Prayer-Book in harmony with unbroken
custom. He referred also to the Old Testament orders
that a man who was unclean should wash himself, that a
priest about to sacrifice washed himself, this being even
mentioned as a type of baptism.

He found however that this self-baptism was chal-
lenged on many sides, and the remark that produced
some effect was that of Hetherington : "It was wonder
that you would not receive your baptisme first from some
one of the Elders of the Dutch Anabaptists." The
suggestion was obvious; the Waterlanders might be in
error on many points, but at least enquiry might have
been made, so as to avoid what was certainly a novelty.
Hetherington probably pointed out this alternative in
the oral discussion, months before he printed; certainly
Smyth soon turned his serious attention to these Dutch

Biography xcix

dissenters. Hitherto he had naturally been in touch
with his own countrymen, but henceforward he turned
to cultivate his neighbours. Of them he knew as yet
about as much as a modern chaplain in Amsterdam
cares to know, or as a minister of the American church
in Petrograd knows of some Raskolnik sect.

Yet his ministry to his fellow-citizens was in truth but
begun. Chfton found that he must reply, because Smyth's
book was sent over to England and was spread abroad into
the hands of many. It is no surprise when a few years later
there emerge to light not only two churches in London,
offshoots of his in Amsterdam, but foixr churches which
were based on the principles he expounded; one at
Lincoln itself, one at Coventry, where he had already
defended his views, two at Salisbury and Tiverton,
which had sent emigrants to Amsterdam. The book is
very rare to-day, but before it fell on sleep, it served its
own generation.

The year 1609 was crowded with events for Smyth.
Not the least onerous of his toils must have been the
writing and printing of his two largest works. His corre-
spondence of 1607 with Suffolk, with A. S., and withBernard,
was prepared for the press ; and Bernard's printed reply
was being considered paragraph by paragraph. Smyth's
letter of 1607 was however chosen to determine the form,
and his new work of 1609 was ranged as parallel to his
earlier writing. The intricacy was complicated by the
fact that Ainsworth of the Ancient Church had already
replied to Bernard's book, and Smyth felt it courteous
to acknowledge this, as well as necessary to indicate
some few differences. Commenting on one of these, the
ruling power of the Elders, Smyth invited Ainsworth to
expound his view "for the satisfaction of the brethren
of the Seperation"; page 440. Now these were almost
negligible outside Amsterdam, and it seems to follow
that Smyth's church had already ceased to be Separatist,
and had become Anabaptist, when he corrected the
proofs.

Further, the main reply to Bernard, at page 457,
while not diverging to new points, specifies that "bap-
tisme be administered simply as Christ teacheth without

c Biography

Godfathers, the crosse, questions to infants " ; and that
"a baptized person, must baptize into the true Faith
of Christ, a person capable of baptisme " ; page 475.
These passages, which do not read like insertions at a
late stage, but as if part of the book when penned, show
that the writing was done when Smyth was already
convinced on three points, the nuUity of infant baptism,
the necessity of asking for baptism, the baptizer being
himself baptized. Thus while this lengthy book keeps
clear of all discussion on these points, it was prepared
for press when Smyth already regretted that he had
baptized himself. It is remarkable that on page 385
he left a sentence implying that Anabaptists were not
Saints; apparently he was still not acquainted well
with the Mennonites; for if he had taken the ground
that as infant baptism was nothing, believers' baptism
was not anabaptism, then it would be hard to say where
any Anabaptists were to be found.

It is in the hght of this situation that we see how
the subject of Succession, discussed from page 396 to
416, was so interesting him. As the question had been
put by Hetherington, Why did you not go to the Menno-
nites for baptism? he would have to attend closely to
what would be involved in such a proceeding. And we
note the incidental acknowledgment on page 356 that the
new church was not constituted by covenant, as the
church at Gainsborough had been.

Another point emerges, that Occasional Conformity
was already discussed and practised; page 371. Church
Papists there had long been, but now there were some who
from the Puritan standpoint refused communion as a rule,
yet felt free to Usten to sermons, and even occasionally
to communicate. Smjrth testified against this half-way
method, and repudiated fellowship with its votaries.
Only seven years were to elapse before Henry Jacob,
promoter of the Millenary Petition, consulted with other
Reformists who stayed in the Establishment, and with
their approval formed a church on a mediating basis;
more than that, he persuaded Robinson to recede from
Smyth's extreme position, and to write not only his letter
of 1624 acknowledging Jacob's church, but a treatise

Biography ci

on the lawfiilness of hearing ministers of the Chiirch of
England.

The two books must have been passing through the
press at the same time, for his opponents complained
that they could not keep pace with him, the Character
coming close on the heels of the Paralleles. Yet from
page 570 we learn that another manuscript was already
complete, on the covenants and circumcision ; this would
naturally expound his views on the true relation of the
Old Covenant and the New. It is unfortunate that this
has been lost, unless he gave it a new title and we are to
recognize it at page 710.

Negotiations with the Mennonites

The research of many historians has resulted in
exploding many wild tales about the continental Ana-
baptists, and producing such sane accounts as Americans
read in the pages of Newman, and Britons in those of
Lindsay. The latter traces them back to communities
of pious Christians who hved quiet God-fearing lives,
and beheved all the articles in the Apostles' Creed, but
who were strongly anti-clerical. Before the end of the
fourteenth century they were known to the Inquisitors;
desiring service in the vernacular, they met in their own
houses to read and comment on the scriptures; they
were most practical in their charities, maintaining schools
and leper-hospitals; in doctrine they repudiated bap-
tismal regeneration. The invention of printing was a
great boon, and they devoted themselves to promoting
a catechism and versions of the Bible in French, German,
Bohemian, and perhaps Italian, aU of which were in
wide circulation before Luther was born.

When in 1524 north Germany was convulsed by the
Peasants' War, and Zwingli was consummating his
reformation at Zurich, a conference of these Praying
Circles met at Waldshut, resolved on overt separation
from the Medieval Church, drew up a directory for
living, and a confession of faith. In 1527 a General
Synod met at Augsburg and completed the organization,
which was subsequently imitated closely by Presby-
terians, the only difference being that the Brethren

cii Biography

retained bishops, elected by and from the pastors. Their
fundamental idea was that they were called to reproduce
the beliefs and practices of the earliest days : it followed
for them all, that a State Church was absurd, that a
real church was composed of believers only, that infant'
baptism was inconsistent with true Christianity.

The movement soon was obvious aU over Central
Europe, from Poland and Hungary, throughout modern
Germany, Holland, Belgium, Switzerland, North Italy
and Austria. On the lower Rhine, much influence was
exerted by Hofmann, who discarded the dogma of passive
resistance, and broached remarkable theories of millen-
nialism and the body of Christ. Each must be briefly
noted.

Persecution was early and fierce, at the hands of
Catholics, Lutherans and Reformed. The death-penalty
was accepted on all hands as appropriate for Anabaptists.
To take a few early examples from the Netherlands.
A widow of Monikendam was strangled and burned at
the Hague in 1527, three Waterlanders were slowly
roasted at Haarlem the same year; in 1530 nine men
of Amsterdam were beheaded at the Hague, and their
heads returned to be exposed on poles so as to be seen
by all ships frequenting Amsterdam; two years later
three men from Hazerswoude were roasted at the Hague,
the wife of one was drowned at Haarlem, and another
was beheaded at Leeuwarden.

Now in 1531 the Zwinglians did not hesitate to go to
war with the Catholic cantons of Switzerland; but the
great Protest two years earlier had expressly put Anabap-
tists beyond the pale of toleration. So when Hofmann's
teaching that the kingdom of God was about to be
established began to take shape, and after Strasburg
and Amsterdam had been seen not to be the local centre,
but Munster had been identified as the New Jerusalem,
it was reckoned a scandal when the Anabaptists there
became the majority and installed a Town Council of
their way of thinking. Steps were taken to subdue them
by force, and then it was esteemed a worse scandal
that they followed the Zwinglian example and defended
themselves. Distorted tales as to what went on in the

Biography ciii

besieged city were used to blacken all the brotherhood,
and by the time it was reduced, with its last defenders
massacred or tortured in cold blood, the name of Ana-
baptist had become a horror everjrwhere.

Another conference was therefore called at Buckholt
in 1536, when the peace party, led by Obbe PhiUips,
impressed its views on the whole, and the doctrine of
non-resistance became generally adopted. Next year
Menno Simons accepted the office of bishop of the
Brethren in Groningen, and soon was the most prominent
literary champion of the body. "As regards oaths,
magistracy, warfare, and capital punishment, he was in
agreement with the evangelical parties of the Middle
Ages and with the great majority of the Antipedo-
baptists." But while vigorously opposing Hofmann's
chUiasm and willingness to take the sword, he accepted
that teacher's view of the incarnation: this was that the
human nature of Christ was not derived through Mary,
but was a direct divine creation; that even His body
passed through her as water through a pipe. This
doketic view he advocated as though it were of the first
importance, and it rapidly created a new scandal among
theologians: indeed in England the bishops usually
tested immigrants and suspects by this tenet. Despite
this aberration, it woiild seem that his success was
great, and till 1553 the Mennonites were far the most
numerous and influential of the evangelicals in the
Netherlands.

Then two factors weakened them, the rigid discipUne
of Menno, and the rise of Calvin. Menno went to extra-
ordinary lengths in excommunication, and a general
European conference of the Anabaptists was called at
Strasburg in 1555, which he did not attend. The con-
ference declared that speculation on the incarnation had
far outrun the scriptural data, and had become unprofit-
able ; it also sent a deputation to urge on Menno a relaxa-
tion of his iron discipline. He responded by defining his
position in the Foundation Booh, his last important work
before his death in 1559. Soon the Netherland Ana-
baptists had separated into foiu- groups, of which the
Flemings exaggerated Menno' s discipline, the Frisians

civ Biography

and Germans were intermediate, while the Waterland
churches followed the decisions of Strasburg.

In external affairs, the Netherlanders by 1566 began
self-defence against attack, hke the Miinster Anabaptists
a generation earher. Under great provocation, the
Mennonites remained true to non-resistance, so despite
their numerical preponderance, they clearly could not
take the lead. Followers of Luther, Zwingli and Calvin
were all to be found, and when an ecclesiastical confer-
ence was called at Emden in 1569, there was a curious
compromise. The Mennonite organization was adopted,
bishops however being dropped ; the civil lines of polity
were followed so that however many church-buildings
existed, aU the church-members in one city formed one
church, all the ministers and elders formed one consis-
tory ; the supreme court in each province was the synod,
and no provision was made for a regular Netherland
Assembly. A confession of faith based by Guido de
Bres on the French Confession, and the Heidelberg
Catechism, were adopted as doctrinal standards. The
establishment of universities at Leijden and Franecker
consolidated the Calvinist position, and the usual Calvinist
intolerance soon appeared. With the help of the Earl of
Leicester, they tried to become recognized as the Estab-
lished Church, with power to put down dissent; though
their membership was then only about one tenth of the
population. Early in the new century they translated
and pubhshed a book by Beza justifying the execution
of heretics. Newman sums up recent proceedings: "In
1603 a Reformed synod asked the government to restrain
the Mennonite bishops from traveUing from place to place,
preaching and baptizing; in 1604 the government was
asked to prohibit the ordaining of young ministers by
the Mennonites; in 1605 it was petitioned not to allow
them to build any more chapels."

Though thus harassed, they kept their footing, and in
Amsterdam they were represented by two groups, one of
the rigid Flemings, the other of the liberal Waterlanders.
To the latter belonged the landlord of the Bake-House
where Smyth's friends lived, and through Jan Munter it
was easy to compare views. The Waterlanders had

Biography cv

been somewhat influenced by thinkers in Poland, where
the Anabaptists were very strong, and had powerful
protectors. In 1574 a preacher named Schomann put
forth at Cracow a confession and catechism which were
tinged with new views on the person of Christ, the
topic which was so burning among aU Mennonites. So
in 1580 Hans de Ries and Lubbert Gerritsz, two Water-
lander leaders, drew up XL articles of faith backed
with an enormous array of proof texts. This was not
adopted at any synod, but became known throughout
the churches of their group. In the thirty years that
had elapsed, the Pohsh Brethren had been dehberately
moulded by Faustus Socinus, an Italian refugee; and
his views on the person of Christ had become known in
the Netherlands, decidedly leavening the Waterlanders.
When however Smyth opened communication with them,
and came into touch with Gerritsz and Ries, they
naturally referred him to their own confession.

This statement of faith transported Smyth almost
back into the Middle Ages. The Mennonites generally
had inherited the old-evangelical views held then so
widely, and in so far as the Polish influence had been
felt, it had carried on the thought of Duns Scotus. They
owed scarcely anything to Luther or Calvin, with their
revival of Augustine's doctrines, and the persecution by
the Calvinists disposed them absolutely to distrust any
contribution from that quarter. Yet in thirty years,
Ries had altered somewhat, and it is remarkable that he
dropped a long article emphasizing that knowledge of
Christ after the flesh was of no avail, and that He must
be known after the spirit, being formed within : this omis-
sion is hardly balanced by a slight toning up of the
article on faith, which had at first been defined as a
knowledge about God. Then again there had been a
very experimental article on Regeneration, which he now
suppressed, leaving all the emphasis on Justification.

In church organization, Ries had once spoken of
teachers, bishops, deacons; but the version that came
to Smjrfch spoke of elders rather than bishops; in other
details the Mennonite system would seem nearer scripture
than the Calvinist. A point that was put very clearly

cvi Biography

was the seat of authority: So much as is needful for us
to salvation we find written in the scriptures of the New
Testament, to which we join whatever in the canonical
books of the Old Testament is consonant with the doctrine
of Christ and His apostles. Ries omitted one or two
hits at Menno's extravagant discipline, and even in his
1580 edition had neglected chihasm. On the sacraments
Smyth would find general agreement.

The points which would at a glance sm-prise one
bred in a Calvinist university would be few. The FaU
of man was judged to be closely followed by his Resti-
tution so that none of his posterity is born guilty of sin
or blame ; the ability to accept good when offered, remains
in all his posterity. Since God is love. He is unable not
to have wiUed that happiness and salvation should fall
to His creatures; He neither predestinated any to be
condemned, nor decreed that they should live in sin
whereby they would be condemned.

Other points emerged on closer consideration, but
while there was much novelty, Smyth gave a general
approval, and saw no obvious difficulty in prosecuting
enquiries with a view to union. So he and many of his
friends signified to Ries and his church that they sub-
scribed to the truth of the articles, desiring however
further instruction. On the other hand he supphed to
Ries XX articles of the faith held by himself and his
friends (page 682). These are not dated, but can hardly be
as late as April, 1610. They show an extraordinary de-
parture from Calvin's views : God has ordained all men to
life, no one being reprobated; God imposes no necessity
of sinning on any one; There is no sin of origin, and
therefore infants are sinless; The grace of God is to be
offered to all, not in pretence but in good faith ; Justifica-
tion consists partly of inherent righteousness produced
by the Spirit; Ministers are bishops and deacons.

This document has by various writers been styled a
Personal confession, as though it were peculiar to John
Smyth, who signs it. But it is prefaced in the plural:
Corde credimus, et ore confitemur. It appears to be
the earUest confession by any Baptist church, given to
the Dutch in return for the confession drafted by Ries,

Biograpliy cvii

in order that each party might understand the position
of the other.

It deserves attention that the Mennonites and Smyth
were approaching these subjects from different quarters.
They were descendants of the medieval evangeHcals,
untouched by Augustinianism ; and they might con-
ceivably be affiUated to the Paulicians and other sects
which indeed had worked out their theology indepen-
dently of all councils in the Roman Empire. He had
been nourished on the Institutes of Calvin, who came of
a different lineage; and at Cambridge the teachings of
Baro had been deliberate modifications of that Genevan
standard. It was also true that a Netherland theologian,
Arminius, had done parallel work, and in Amsterdam
there was thus a third influence in the same direction.
But there is no reason to think that either Smyth or the
Mennonites were directly influenced by the Armuiian
teachings: they compared notes directly, and on the
whole it was he who learned the more and advanced
the more to a meeting.

For the articles of Smyth and of Ries were mutually
acceptable, and correspondence continued. But just in
so far as the way was open for fellowship here, it closed
for fellowship with other Enghshmen, bred in Calvin's
theology and unable to keep pace with Smyth's thought.
Indeed, not only did it end ajl relations with the other
Separatists, but it caused a cleavage even in the faithful
company who had been baptized at his hands.

The whole company moved along with him so far as
to repudiate Calvin, as we have the writings of Helwys
and Murton to show : a Latin confession of theirs in XIX
articles is quite exphcit in denjdng all original sin and in
asserting God's desire for aU men to be saved. But the
idea of becoming friendly with the Mennonites caused
a scrutiny of Hofmann's doctrine of the incarnation,
and this raised qualms in some ; Smyth ultimately rested
in the Strasburg decision not to enquire more closely
than was written, as appears in his final confession;
but before that he had excited some mistrust. Then
it seemed to Helwys that the negotiations with the
Mennonites were imperiUing another principle hitherto

w. h

cviii Biograpliy

strenuously upheld, and were pandering to the old ideas
of Succession. It proved on enquiry that the Mennonites
attached great importance to the ordination of officers
by elders, with the imposition of hands; where Smyth
had insisted on the competence of each church to choose
and ordain its own officers. Helwys therefore felt it his
painful duty to oppose the movement towards the
Mennonites in every way. He and three other men
with four or five women quitted Smyth's church, and
sent several letters to the Mennonites notifying them and
warning them not to accept Smyth. About the same
number dropped off also for other reasons, possibly
connected with the Hofmann theory, leaving only thirty-
two with Smyth. A consideration of these figures,
easily verified by comparing the signatures to the extant
documents, wiU show a certain presumption in Helwys
styhng his little group, Vera Christiana Ecclesia Anglicana,
and in his writing again that Smyth and his thirty friends
were "cast out from" us ten. We may take his word
for it that he excommunicated Smjrth, but to the ordinary
man the transaction presents itself as a secession of a
handful from a larger body, which without bitter words
kept on its course.

This course was to apply for union with the Water-
lander church under Ries, and a formal request was
made, with an acknowledgment of a previous mistake.
The precise point of this appears to have been missed:
the exact words are, quod inceperint seipsos baptisare,
contra ordinem a Christo constitutum. It has been
taken for granted that they admitted they were wrong in
their baptism ; but this is not the case, for the Menno-
nites accepted it as sufficient, except in the case of Smjrth
himself, and it could not be said that baptism was
contrary to Christ's order. The point was that they
made a new beginning. This was what Hetherington
had indicated, and this was what they acknowledged.
While there was any church within reach where they
could have obtained baptism, they ought not to have
ignored it and acted independently.

Helwys and his friends sent a letter to Ries, opposing
the appHcation, and asking; "For the other question,

Biography cix

that Elders must ordeyne Elders, if this be a true per-
petuaU rule, then from whence is your Eldership come? "
This letter is dated 12 March, 1609, and comparison
with the cognate dates, which show not only Clifton and
Smyth but some Waterlanders using the Old Style,
shows that this is what may be called 12 March, 1609,
Old Style, or 22 March, 1610, New Style.

The fusion of two churches is not an ordinary trans-
action; and when they are of different races and of
different origins, there is reasonable cause for care. So
Ries and Gerritsz consulted sister chvu-ches, saying that
they themselves and their church were satisfied, and
were ashamed at the long delay after repeated apphcation
and interviews. The Leeuwarden chin-ch in Jvly strongly
dissuaded, decUning to accept responsibihty, and the
matter was allowed to drop.

Thus hostile critics laughed at five different sets of
English Anabaptists in Amsterdam. There was a group
including Pedder and Martin, once members of the
Ancient Church; Smyth's group desiring fusion with the
Mennonites ; the smaller group with Helwys, desiring no
union, and meditating a return to England to witness
for their truths; a group with Leonard Busher, charged
by Chfton with holding the error about the incarnation
of Christ; and John Hancock who had a separation all
to himself, to the amusement of Lawne.

Busher was not one of the Lincolnshire emigrants,
though an Enghsh subject; so he styled himself in a
book written during 1613 as an appeal to James and the
ParHament. This was printed next year, but is only
known by a reprint of 1646. We are not aware whether
the Independent editor then varied the text of 1614, but
he added the information that Busher was a citizen of
London, not making it clear whether that was already
true in 1614. The minute researches of the Huguenot
Society have brought to light more than a dozen refer-
ences to Bushers in London, of whom the most conspicuous
was Pieter de Busschere. His name in 1617 appears in
the registers of the Dutch Church, with those of his
wife and daughter; resident at St Swithin's Lane, but
born in Flanders, under the sovereignty of the archduke,

h2

ex Biography

now a merchant trading beyond seas. He can be traced
as early as 1600, if not 1583, and as late as 1625, and was
denizenated by 1617. Two Leonards appear, neither
traceable to Pieter's circle. In 1562 Leonard Busshe,
from the dominions of the king of Spain, was denizenated,
as is recorded on the Patent Roll that year. It is con-
ceivable, but not proveable, that the Leonard of 1614,
who was 71 years old in 1642, was a descendant; if so,
as a son of a denizen he would be an EngUsh subject.
In 1636 on April 23, Leonard Bushen, born beyond
seas, was denizenated, provided that he paid the same
customs and subsidies as strangers ; and this is recorded
on the Patent Roll for that year ; possibly he was son of
the 1614 Leonard. It is somewhat singular that the
Leonard who wrote in English during this year, from
Holland, is next known as being at Delft in 1642, writing
a letter in Dutch to the Mennonites in Amsterdam, then
in 1647 as printing an English work, known by a manu-
script reply from Toppe of Tiverton. Mr Burrage states
that he quitted Holland soon afterwards. His Dutch
writing does not conform to modern standards ; but the
language was not then standardised, and three letters of
this period by Ries are very puzzHng to his compatriots.
It seems therefore unsafe to argue from the quahty of
Busher's Dutch; when we have his printed books of 1647
and 1614, we shall see whether his EngHsh was more up
to the mark. In any case he is an interesting link between
Mennonites and General Baptists, Dutch and English,
the nascent and the established Enghsh Baptists.

When we examine his book for any allusion to Smyth,
we find only such general references as that the king's
subjects believing the apostolic faith, must depart the
land to some free country; for to recognize antichrist in
the bishops was a common-place. He complained that
Robinson would not reply to a writing put into his hands
nine months before writing, twelve months before printing,
this book; he argued against Johnson; but Smyth is
neither named nor glanced at in any way. The book
however abounds in references to James burning heretics,
as if the fate of Legate and Wightman in 1612 had struck
him deeply; and if we are correctly informed as to his

Biography cxi

Christological views, he may have had some faint
sympathy with theirs.

There is one brief phrase in the 1646 edition of Busher
which wordd be very surprising in 1614; that baptizing
meant dipping for dead; the text refers both to 1 Cor.
XV. 19 and Rom. vi. 4. There is no evidence that Busher
at any stage of his hfe attempted to practise immersion;
and as he and Smyth ignored one another, this sohtary
phrase has no bearing at all on Smyth's theory or practice.
The custom was introduced from Poland by Geesteran at
RijnsbTirg in 1620 into a different circle, and it attracted
attention in England from some early critic of Jessop's
Discovery of the Errors of the English Anabaptists, 1623,
for on page 68 of the copy in the Bodleian is a note
including the acknowledgment that the word Baptism
signified dipping.

John Hancock again may possibly be the London
publisher of 1646, who issued the declaration of faith of
the seven Calvinistic Baptist churches; if he in 1609
already held kindred views, we can understand why he
had to stand aloof from everybody else.

Smyth and his company were thus isolated from
all parties, English and Dutch. They continued their
worship at the Bake-House, but also frequented the
Waterlander meetings at the Granary. This betokens
both a desire to keep the proposal for union in view, and
an increasing acquaintance with the language. Smyth
still kept his pen busy, stating eighteen reasons against
infant baptism, and examining the confession of Ries.
But reahsing how he had become entangled in one
controversy after another, he decided to desist.

He therefore set himself to elaborate his views, and
cast them into about a hundred articles. He repeated
that "Original Sin" is an idle term, there being no such
thing as men intend; that all infants under heaven are
conceived and born innocent and sinless, and so dying
are undoubtedly saved; that all sinners stand in the
situation of Adam: that is, he denied the importance
and even the existence of hereditary influence.

On predestination he spoke at some length, empha-
sising the love of God, but admitting that He casts away

cxii Biography

irrecoverable sinners. He noted, as the Paulicians had
done, that the Lord entered on His prophetic ministry at
His baptism; was quite clear as to the eternal pre-
existence, and silent on Hofmann's theories. He empha-
sized the new life of the saint rather than the forgiveness
of sins. He discriminated the baptisms of John and of
Christ. A starthng view was that while the scriptures
and ordinances of the church were needed to lead to re-
pentance, yet the regenerate man needs them not, having
three witnesses within. Faith was still defined as a know-
ledge and assurance; the idea of its being trust being
nowhere hinted at. The charitable view was expressed
that aU repentant believers are brethren in the com-
munion of the outward church. It was expressly denied
that the sacraments conferred or conveyed grace; they
had the same use as the word, to teach; hence the
coroUary that they were not for infants. A curious
touch was added to the duties of deacons, that they were
to wash the feet of the saints; this was apparently due
to the Mennonites, and it is an instance of Sm5rfch's
literary influence that the General Baptists adopted the
practice. Succession was explicitly denied. Magistracy
was commended as permitted by God, but not to believers,
nor as extending to power over the conscience ; believers
were bidden compose their differences among themselves.
Marriage was to be among believers only, and children
to be trained and provided for: here again the General
Baptists followed closely.

This lengthy confession shows that Smyth was true
to his profession of willingness to learn : he had compared
with the Mennonites, and while opposing some of their
dogmas and passing by others, he modified some of his
views very considerably, and to a large extent carried
with him most of his feUow-emigrants.

Helwys was now entering the field of authorship on
his own account, and did not refrain from one or two
ungenerous allusions. Smyth therefore took up the pen
once more, perhaps with a recollection of Augustine, to
withdraw some of his earlier views, explain where others
were misconceived, and restate a few more. With this
last book, the university scholar is lost in the man;

Biography cxiii

logic disappears, and the heart speaks. Even as regards
facts of the outer hfe, more is learned here than in all his
other v/orks ; and here first we understand something of
the charm he exerted in intercourse.

It was a swan-song, and unfinished. Residence in
the fens of Cambridge and Lincoln had caused him to
suffer from consumption, and the change to the Low
Countries caused no improvement. The time came when
he could spare not only his cloak to make clothes for one
slenderly apparelled, but could have spared his coat also.
Seven weeks he hngered, dechning all debate, teaching
his children, comforting his wife, cheering the brethren,
"examining his hfe, confessing his sins, praying for
patience, having always confidence in the mercy and
favour of the Lord towards him in the end." He passed
away triumphantly with the testimony, "I praise the
Lord, He hath now holpen me, and hath taken away
my sins."

On the first of September, 1612, his body was laid in
the Niewe Kerke. That was burned down and rebuilt;
the Bake-House has long since vanished, and no con-
temporary memorial remains. But the pilgrim who
passes down the east side of the Kloveniers Burgwal and
crosses the Binnen Amstel will see on his left facing the
river, the site where John Smyth hved and died ; he may
amuse himself with the fancy that the Jan Smit whose
bake-house stands there now, has the blood of the pioneer
in his veins.

The leadership of the httle band apparently devolved
on Hugh Bromhead. Helwys and his friends returned to
England, defining their position in four pamphlets, their
Confession being distinctly moulded upon the Latin
Articles accepted by Smyth's church. The other emi-
grants from the Gainsborough district had either joined
the Ancient Church in Amsterdam, or had passed on to
Lei j den, where the new pastor, John Robinson, was
taking a firm stand against Anabaptism and for Calvinism.
The Ancient Church had yielded one or two adherents,
such as Canadyne. The bomb discharged by Lawne
was exploding it into fragments, some might be attracted
into this orbit.

cxiv Biography

A bid for further support was made by Thomas
Pigott of Axholme, who found a new pubhsher willing to
put out Smyth's last book with his hundred Propositions;
he added a few pages as to Smyth's last days, and prefixed
an epistle to the reader. The little tract, wretchedly
edited, is good evidence of Smyth's statement that he
was too poor to publish any more, while it is also a striking
testimony to the love he inspired; the closing words of
the brethren who were eye and ear witnesses were : " His
life and death being both correspondent to his doctrine,
it is a great means both to comfort us, and to confirm
us in the truth."

No fresh accessions came to the faithful band in the
Bake-House, while John Robinson made an onslaught on
Smyth's theology, showing that there was httle hope of
any further gain from England or Englishmen. Towards
the end of 1614 they therefore requested the Mennonites
to resume considering the application for membership.
It would appear that the papers of 1610 were re-examined
and brought up to date. From the signatures to the
confession of Ries, fourteen names were crossed out,
including Smyth's; and evidently others were added,
for Mr Burgess points out that Dorethie Thomson, whose
name stands last but one, was only married on 14 July,
1612, and her maiden name Dorothy Struth had not
appeared on these documents. Then whereas in 1610
XX Latin articles had expressed the views of the church,
the hundred English articles had since been published.
It is in this connection that we interpret the fact of two
manuscript versions of these into Dutch — ^remarkable
Dutch, says Prof. Miiller — being filed in the Mennonite
library. There are a few variations from the English
which show further attention to, and accordance with,
the Mennonite behefs, as if pains were being taken to
arrive at harmony.

Pour English could not accept all the Mennonite
views, but after negotiation they sacrificed themselves
and urged that the rest should not be held back. This
was accepted as best, and agreement was reached.
There were a few new-comers, Swithin Grindal of Tunstall
having joined his parents, Solomon Thomson having

Biography cxv

sent for his father ; these with two others were baptized,
the baptism of the main company by Smyth was tacitly
accepted, and on 21 January, 1615, all were admitted
members of the Waterlander church.

For a time worship was maintained in the two buildings
for the two groups, Dutch and English; Thomas Pigott
was leader at the Bake-House till his death in 1639, and
Joseph Drew followed till he died three years later.
But the new generation naturally learned Dutch and
acquired Dutch names, so that while in 1624 some
correspondence was signed on behalf of "the Dutch and
Enghsh churches," there seems to have been complete
fusion twenty years later. Indeed there was a further
sinking of differences, and amalgamation with the
Fleming church which had worshipped on the N. Z.
Achterburgwal under Abram Dirks, to whom Busher
appealed in 1642. And when on the Consistory Wall of
a new building on the Singel, the piety of a later generation
inscribed the names of the officers, the hst of the Enghsh
teachers was headed by John Smyth, 1608-1612, while
among the deacons are found Johannes Grindal, 1661-
1666, Andries Busscher, 1679-1684 and 1689-1694. By
that time the descendants of Smyth's company had
thoroughly identified themselves with the political and
reHgious Ufe around, though two years later they wel-
comed a visitor bringing credentials from the great
Assembly of churches sprung in England from the
teaching of Smyth. Succession was not of outward men
or institutions, but of ideas and spiritual realities; this
they owned and rejoiced in.

The Man and His Work

When we look back over his career, the very obscurity
of his origin is significant. He belonged to an age when
new men were coming to the front, ushers like Cavendish,
yeomen Uke Cecil. It is not strange that a Browne, a
Smyth, a Robinson, graved their names deep in the
history of thought and of church organization. But
while the one class enriched by court favour made their
way into the governing ranks, the others retained the

cxvi Biography

English love of local self-government, and applied it in
a new sphere.

In Smyth's day, the universities, with all their
limitations, still offered a career for all talented lads,
irrespective of rank and resources. Merchants of Grimsby,
clothiers of Guildford and Reading, could send their
sons with a hope of their becoming the first peers of the
realm. And Smyth used his twelve years at Cambridge
to purpose; one critic owned that he was a scholar of
no small reading, well seen and experienced in arts; a
younger man that he was of able gifts and a good preacher ;
a generation later a far more caustic opponent admitted
that he was a man of right eminent parts. If awhile he
was somewhat slow to think for himself, he yet proved to
be very rapid in his development when once he stepped
outside the lines of convention. For some eighteen
years he was receptive, and there is nothing to single
him out from scores of other university men; but in the
last eight years of his life he proved himself intensely
original in his studies. More than that, he was perfectly
fearless in acting on his behefs. While the Cartwrights,
HUdershams, Bernards, Brownes, Pagets, yielded a
mutinous obedience and compromised with their con-
victions, he was

One who never turned his back but marched breast forward,
Never doubted clouds would break.

More than that, he was distinctly original in the routes
he explored. He found his way to truths others had
discovered before, but he reached them on paths that he
hewed out. He was one of the first in modern times to
advocate that baptism was the peculiar privilege of
believers, but he scaled that Matterhorn by a track that
no one since has cared to use. More than once his
breathless friends were startled at the audacity of his
thought and the rapidity wherewith he translated it into
action, and they Kngered on the safer beaten roads.

Yet he was no soUtary dreamer; he proved able to
persuade men and to lead them. There were brave men
before Agamemnon, but it was Agamemnon who inspired
others. It would appear that in Holland, even in Amster-
dam, others had anticipated Smyth in his new departure

Biography cxvii

as to baptism; but no one cared. For him it was
reserved to blaze a path along which he led others, to a
position which is widely accepted. He was able both to
pioneer and to persuade; it was no mere theorist who
could influence a whole countryside, could organize men
into a voluntary society with the knowledge that fine,
prison and exile were the penalties, could persuade clergy
and squires to rehnquish their position, and could extort
the admission that he was one of the "leaders who flee
into foreign countries and free states and draw people
after them to support their kingdoms."

An explorer inevitably loses his way at times; but
Smyth showed himself ready to avow when he saw his
mistake, frank to retract and to guide into a truer path.
Again and again he invited discussion and declared
himself ready to be convinced. Some of his neighbours
took refuge from his keen reasoning in silence, but when
they convinced him of error they found him meek enough
to acknowledge and withdraw.

He had a remarkable power of winning affection.
In the httle sketch pubhshed by Pigott, it is said that
he was well beloved of most men. The feelings of his
closest associates are well expressed, and they show how
he found his way to the heart. In administering physic
he usually took nothing of the poorer sort; he was so
mindful for the poor that he would rather live sparingly
in his house than that any should be in extremity. Even
more striking is the testimony of Helwys, after their
separation : " Have we not neglected ourselves, our wives,
our children, and all that we had, and respected him?
and we confess we had good cause so to do in respect of
these most excellent gifts and graces of God that then did
abound in him; and all our love was too little for him,
and not worthy of him."

To such contemporary evidence may be added
judgments of modern students, all of other communions
and not prejudiced in his favour. Powicke regards him
as a beautiful character, and sees in his last book a noble
utterance, proving that whatever else he had missed in
his short life, he had won at length the mind of Christ.
Dexter characterizes him as unselfish, benevolent and

cxviii Biography

courageous, with many qualities of a great, as well as of
a good, man; yet with a conscience morbidly sensitive
about trifles. Perhaps the finest estimate occurs in a
lecture, which however inaccurate in detail, is luminous
in its perception of broad issues, and was fitly given by the
Dixie Professor of Ecclesiastical History in that university
church where Smyth had often worshipped. Said Prof.
MandeU Creighton : " None of the English Separatists had
a finer mind or a more beautiful soul than John Smyth.
None of them succeeded in expressing with so much
reasonableness and consistency their aspirations after a
spiritual system of religious beliefs and practice. None
of them founded their opinions on so large and liberal a
basis."

Such a judgment of the man leads us on to value the
results of his life-work. This may be summed in six
respects.

The cause of Separatism, as it was then termed, or of
the Free Churches, as we speak to-day, gained from him
impulse sufficient to carry it on for a generation till it
stood firm. To Englishmen the idea was aU but incon-
ceivable that religious societies could be organized
independently of the State. Pamphlets had been pub-
lished to ventilate the idea, but Harrison was executed
and Browne was cajoled into silence. Societies had been
formed at London and Norwich and near Trowbridge,
but all had been driven out. Smyth wrote and organized
and emboldened others so that a spark was kept aHve,
nay, sparks were struck off which kindled elsewhere, and
httle churches kept dimly twinkling tiU the day of
repression ended. The Free Churches of England and
America owe much to his writings and his example.

America. Smyth was the first to conceive a deliberate
emigration, and to carry it out successfully. There had
been ministers before, who had taken refuge in Dutch
towns, and had continued their ministry as chaplains
to recognized factories, or pastors of casual emigrants.
But Smyth organized a systematic removal of his whole
church at Gainsborough, to settle down complete as the
same community in another land. The policy has often
been copied; BlackweU moved on from Amsterdam to

Biography cxix

Virginia in the same way, and presently new Bostons and
Dorchesters arose by colonies from the home towns.
But the old Greek plan had never before been acclimatized,
and Smyth added to that plan the new touch, that the
emigrants were bound together by their search for Uberty.
Some of his adherents from Nottingham went on via
Lei j den to New England, and the influence of his Gains-
borough covenant has been traced in the covenant taken
by the Puritans at Salem in 1629, "to walk in aU His ways
revealed or as they should be made known unto them."
That final clause illustrates the truth of Roger Williams'
sentence : "I am sure Mr Cotton hath made some use of
those principles and arguments on which Mr Smith and
others went concerning the constitution of the Christian
church."

Smyth did not live to go beyond HoUand. But there
he met and solved a new problem, kinship of faith among
those of differing nations and antecedents. Enghsh
ecclesiastics were usually too insular to fraternize with
foreigners; or to own indebtedness to them unless they
had been dead a thousand years. Many chafed at
correspondence with Luther, BuUinger, Hermann, Calvin ;
could not brook Erasmus, Peter Martyr, Bucer. Now
Smyth came to Amsterdam with a very distinct prejudice
against aU Anabaptists. Yet he was willing to compare
notes with them, under their influence to abandon many
doctrines in which he had been trained and to study
fresh points suggested, tiU he formally apologized for too
hasty a new beginning when he might have joined those
with whom he was spiritually akin. It is not often, even
to-day, that a church of, say England, will seriously
consider the possibilities of fraternizing with a church of
Moravians, or of Sweden, or of other nations with differ-
ences of traditions or doctrine, even when there is no
difference of opinion as to the essence of a chm-ch. Not
tiU the nineteenth century was the Pan-Presbyterian
Council formed, not till the twentieth did the Baptist
World Alhance unite churches of twenty-four countries in
aU parts of the world, and make it clear among Protestants
that barriers of race and language and politics were trans-
cended by unity of faith and ideals. \

cxx Biography

This international feehng did not permit Smyth scope
to display any strong love for his countrymen. This
came out in two associates, of whom Busher is a re-
markable link between Holland and England, pleading
vigorously at this time for Religion's Freedom from
James, while Helwys actually ventured back, scorning
flight in persecution, and dared to take shelter close to
his kinsman, the governor of the Tower, in Spitalfields,
and thence to plead with the king for liberty to exist and
to preach. Smyth himself threw in his lot with his
adopted country, and was prepared to sink the individ-
uality of his church in that of a Dutch church. This is
the temper of a man whose grasp of his citizenship in
heaven is so strong, that earthly distinctions and
patriotism based on nationality, are of small account.

Smyth was the first to plead for fuU liberty of con-
science. The honour clearly is not due to Browne or
Harrison, nor even to Robinson, whose seven articles,
sent to the Privy Council in 1617, acknowledge the power
of the king to appoint bishops and bestow authority on
synods and assemblies. It is equally clear that Helwys
in 1612, Busher in 1614, Mm-ton in 1615, were explicit in
claiming it. But few have noticed that they learned
it from Smjrth, whose article 84 is most sweeping: "The
magistrate is not by vertue of his office to meddle with
reUgion or matters of conscience, to force and compeU
men to this or that form of religion or doctrine . . . for
Christ onehe is the king and lawgiuer of the church and
conscience." While that states the case as between
subject and ruler, the practical consequence as to frater-
nization is put thus : " Difference in Judgement for matter
of circumstance, as are aU things of the outward church,
shall not cause me to refuse the brotherhood of anie
penitent and faithfuU Christian whatsoever."

One thing remains to note, the vigorous propaganda
initiated by Smyth. Even as a settled preacher at Lincoln
he had declared that it was a Christian duty to bring to
the knowledge of the truth, both Jews and Turks and all
barbarous nations with whom there was trade. A year
or two later he began practising what he preached,
actually evangelizing in the lower Trent valley. His

Biography cxxi

most effective work was however accomplished by his
literature. The fact that his books are so extremely ra^e
to-day easily obscm-es the fact that they exerted no smaU
influence at the time. Not only did men of ability like
Bernard, Hall, Johnson and Robinson, feel bound to
notice his arguments, but their force was shown in the
adoption of his principles and the formation of other
churches. The knot of people who returned to England
with Helwys formed the first Baptist church in the realm,
which through many evU times held on its way in the
city of London till the city was no longer a place of
residence ; its minute books repose to-day fittingly in the
Guildhall Hbrary. An offshoot of that church was formed
by 1624, worshipping south of the Thames; and to-day
it may still be found, after an intricate history, in Church
Street, Deptford. But there are others of an earlier date
due more directly to Smjrth. At Lincoln he was not
forgotten, and some who had heard the Preacher to the
City, and bought the sermons he had preached in the
cathedral, bought his later works, acted on them, and
formed a Baptist church. One or two members crossed
the sea and threw in their lot with the Anglo-Dutch
chm-ch, and in the Hbrary there survives correspondence
between Lincoln and Amsterdam. At Coventry Smyth
had sought to persuade Barbon and other Puritans, of the
need to adopt a bolder policy ; his optimism was justified
when a similar church arose there. From the vales of
Avon and Wiley many had emigrated to Holland and met
Smyth; his books found their way back, and soon arose
a church at Salisbury. The Hnk with Devon is not so
obvious, and it may be that Busher was an intermediary
here, but the church at Tiverton testifies to the speedy
effect of Smj^h's reasoning in the west. These four
churches, all flourishing to-day, were but the harbingers
of many more which exemplify the power of truth to
spread. These churches do not pay Smyth the poor
compHment of adhering to any creed he ever drew up;
they finely carry on the tradition of keeping the soul
sensitive to new fight. When in the middle of the
seventeenth centiiry we see the churches of Somerset,
Wilts, and Devon declaring that it is an ordinance of

cxxii Biography

Christ and the duty of the church to send brethren and
preach the gospel to the world, we see in this early
avowal a natural corollary. When we find an order
instituted of Messengers, whose duties included evan-
gehzing certain coiinties assigned to them, we see a creed
reduced to practice. When in the eighteenth century we
note that the first Enghsh Missionary Society to the
heathen originated among the Baptists, it is but the same
conception set in a wider horizon. If the earliest ofiicers
of the Rehgious Tract Society and the Bible Society were
Baptists, it is but another illustration of the use of the
press to spread gospel truth. If to-day the Baptist Union
puts as one of its three fundamental articles that it is the
duty of every disciple to bear personal witness to the
gospel of Jesus Christ, and to take part in the evangeh-
zation of the world, it is but the natural growth from that
seed which was planted by John Smyth. Forty or fifty
commimicants he saw in his Hfetime; three centuries
later, seven million attest the fulfilment of the royal
vision. The handful of corn has spread, the fruit thereof
shakes hke Lebanon.

THE

BRIGHT MOR-
NING STARRE:

OR,

The Resolution and

Exposition of the 2 2 . Psalme^ preached

publikely in foure sermons

at Lincolne.

By lOHN SMITH Prea-
cher of the Citie.

Apoc. 22. 16

I am the note and the Generation of David, and the

Bright Morning starre.

[Ornament]

Printed by lOHN LEGAT,

Printer to the Universitie of Gam-
bridge, 1603.

And are to be solde at the signe of the Crowne in
Pauls Churchyard by Simon JVaterson.

To THE Right Worshipfull, religious, and courteous
Knight, Sir William Wray, my approoued good friend
and benefactor, saZ^tations in the Lord Jesus.

Sir : it seemeth a thing very reasoTiable to me, that
seeing euery bald tale, vaine enterlude, and pelting ballad,
hath the priuiledge of the Presse, the sermons and readings
of ministers may challenge the same : the worlde is full
of Guy of Warwicke, William of Cloudeslee, Skoggins,
and WoLners iests, and writings of like qualitie : and
therein men take great delight to read, and so make them-
selues merrie with other mens sinnes, bestowing to this
purpose much vaine time and superfluous expences : and
I thinke the Stationers shop, and some mens shelues are
better furnished with such trifles, which deceiue the minde
and affection as the baite doeth the fish, then with whole-
some writings of nature, arte, or religion. In which respect
it seemeth to haue beene lesse hurtfull to mankind, if Print-
ing had neuer beene inuented, sauing that the use of a thing
is not to be forbidden because of the abuse : these things
considered, haue imboldened me to publish my meditations
and readings to the worlds view : and seeing that Printing
is a trade wherby diuers good Christians maintaine their
charge, & that for want of better imployment they some-
time are compelled to prostitute their Presses to lies and
vanitie : seeing also the trueth may better appeare by writ-
ings of diuers men, which perhaps one or two or more could
not readily discouer : therefore I haue thought good in some
part to preuent the danger of the one, and promote the benefit
of the other. I haue not varnished my writing with the
superficiall learning of words, and figures, tongues, and
testimonies of men {which not withstanding I do not dis-
alow) but because I purposed to apply my style to the
understading of the simple, I indeauour to utter matter
with all plainenesse of wordes and sentences. Nowe
because I haue experienced your selfe to be vnder the Kings
Maiestie a principall professor and protectour of religion

The Epistle Dedicatorie 3

in these quarters : {for what a multitude offaithfull ministers
are debters to you in the flesh ?) and for that I among the
rest haue rested under your shaddowe, your name came first
to my mind in this writing : wherefore I beseech you vouch-
safe to intitle it with your name, and I shall acknowledge
my selfe graced therby. The Lord increase in your selfe
and your vertuous Lady and childre all manner of heauenly
graces & blessings.

Your Worsh. humbly
in all manner of
Christian afEeeti-
on,

lohn Smith.

\Ornament~\

The resolution of the 22. Psalme, which may be
intituled the Bright Morning Starre.

The time when this Psalme was penned is unknowne
in speciall : generally notwithstanding it may seeme to
be, when the Prophet was in some great conflict of con-
science, and temptation to despaire, whece he gathering
consolation, recouereth at the length.

The Argument of the Psalme is a discription of the
estate of euery true Christian and godly heart in the
person of Dauid : also a type of the sufferings & glory
of Christ.

The psalme cotaineth two partes :

The title or inscription.
The matter or substance.

The title contayneth foure particulars.

1. The manner of writing, which is in forme of a
Psalme.

2. The person that composed it, who was Dauid.

3. The person to whome it was committed to be
kept, set, and song : who is called the master musitian.

4. The matter and argument of the Psalme, which
is concerning the morning starre.

The matter and substance of the Psalme compre-
hendeth a : Complaint : Prayer.

1—2

4 The Bright

The complaint contayned in the two first verses
hath 2 things 1. the perso to whome he complayneth :
{Ood :) amplyfied by an argument of relation, {my God)

2. The thing whereof he complayneth, which is
that God hath forsaken him. Which the prophet auou-
cheth by 2. reasons.

The first, that seeing God did not helpe him, but was .
farre from his health : therfore he forsooke him.

The second, that seeing God heard not the wordes of
his roaring nor gaue audience to his prayer : therefore he
forsooke him.

This praier which the prophet professeth he made to
the Lord, in the time of this his wof uU desertion hath two
adiunctes :

1. His prayer was feruent.

2. His praier was continuall.

The feruency of his prayer hath two partes.

jfaith : {my God)
jdesire : {roaring crye.)

The continuance of his prayer : {day and night.)
This is the first part of the psalme the complaint.
The second part of the psalme which is the prayer
followeth.

The prayer hath a

1 SuppUcation : containing also a deprecation.

2 A Gratulatio or thanksgiuing.

The supphcation is continued to the 22. verse, wherein
is exprest both the faith & assurance the prophet concea-
ueth to obtaine : and the desire : which are the two
essentiall partes of a feruent prayer.

The faith of the prophet is grounded upon 4. argu-
ments to the 11. verse : The first argument or ground
of faith is in the 3. verse taken from the nature & office
of God, which is to sanctifie and redeeme the Church
that he may be praised & glorified by his church : con-
cluded thus.

If thou wUt sanctifie the church and be praised by
the church, then deliuer me the redeemer of the Church,
without whose deliuerance, neither thy selfe can be
glorified, nor thy church redeemed or sanctified.

Morning Starre 6

But thou wilt sanctifie the Church {for thou art holy)
& thou wilt be praised by the Church (for thou inhahitest
the praises of Israeli.)

Therefore deliuer me vers. 11.

Thus the argument is applyed to Christ : to Dauid
thus.

Thou Lord art holy sanctifying thy children : ther-
fore sanctifie me, and deliuer me from the power of sinne
and thy wrath, that I may praise thee with al the true
Israehtes, whose praises are offered up to thee, as to the
only owner and possessor thereof.

The second argument or ground of faith is in the
4. & 5. verses framed thus. If the fathers that trusted
in thee, & called upon thee are saued & deKuerd and
were not confounded: then saue me also who am their
sauiour.

But the fathers of the olde testament &c. are saued.

Therefore also saue and deliuer me vers. 11.

The reason of this argument is : for that Christ
necessarily must be saued and deUuered, seeing the
fathers were saued by vertue of his sacrifice : whereas
they could not so haue beene, if he had perished.

Thus the argument is applyed to Christ : to Dauid
thus.

As God hath delt with others : so wiU he deale with
me.

But God deUuered our fathers that faithfully prayed.

Therefore he will deliuer me also that pray faith-
fully : & so this argument is taken fro the experience
of Gods goodnes to others.

The third argument or ground of faith is in the 6. 7.
and 8. verses taken from Relation of Gods mercy to
mans misery : disposed thus :

The most mercifuU God wil releeue the miserable
creature calling upon him faithfully.

But I am a most miserable creature. &c. and thou a
mercifull God.

Therefore releeue and deliuer me. vers. 11.

The minour of this argument is amplified com-
paratiuely and simply.

The comparison is taken from a worme. As a worme

6 The Bright

is exposed to all wrong and iniury, and of base account :
so am I.

The simple arguments are the parts of Christs miserie,
which are three : 1. he was shamed. 2. contemned.
3. derided.

He beeing God most glorious, was shamed and dis-
honoured by man, that is, Adam dust and ashes.

He that should haue beene accounted of, as the onely
Sauiour of his people, was contemptible to the people.

He, whome men should haue gloried and reioyced in,
was derided and mockt by all men that beheld him.

Christ was mockt by gestures, and speech.

The mocking gestures are two, mowing & wrying the
mouth : & nodding the head.

The skofifing speech containeth an ironical cotrarietie :
for they say one thing that mocke Christ, and meane
the cleane contrarie : thus they speake,

God wiU deliuer him that he loueth, and that trusteth
in God.

But he is beloued of God, & trusteth in God : ergo
God will saue him.

But their meaning is contrarie to this speech : which
is this.

God will deliuer him that he loueth, and that trusteth
in him :

But God doeth not dehuer him : ergo, he neither is
loued of God, nor trusteth in God.

Thus the third argument is applied to Christ : to
Dauid also in the same sense.

The fourth argument or ground of faith is in the
9. and 10 verses, taken from the experience of Gods
goodnesse to himselfe in time past, framed thus :

As thou hast dealt with me before, so deale with me
nowe.

But thou hast hitherto preserued and deliuered me :
ergo doe so nowe.

The minor of the argumet is amplified by a distribu-
tion or enumeration of parts, thus : thou hast pre-
serued me in my life, birth, and conception.

Thus the fourth argument is applied to Christ :
and in the same sense also to the Prophet.

Morning Starre 7

Hitherto the Prophet hath uttered his faith, which is
the first essentiall part of his praier : his desire which is
the secod essential part followeth.

The desire of the Prophet is exprest in the 11. verse :
[Be not Jarre, from me] and urged by a reason, a relatis
paribus, thus :

If helpe be farre off, then thou wilt be neere to help
thy seruants.

But helpe is farre off : ergo be neere to helpe. Or
thus :

Thou wilt help the afflicted and helpelesse :

But I am afflicted and helpelesse : ergo helpe me.

Nowe furthermore, both the Prophets desire and this
reason whereupon it is enforced are handled by in-
uersion of methode, for first the reaso is handled, then
the desire.

The reason is handled to the 19. verse, where the
desolatio and extreame miserie of the Prophet is pro-
pounded in 2 kinds : First that which properly and
immediately seazed vpon his soule, which by sjrmpathie
onely affected his bodie. vers. 12, 13, 14, 15.

Secodly, that which directly and properly seazed vpon
his bodie, and by compassion onely affected his sensitiue
facultie. vers. 16, 17, 18.

The proper affliction of his soule is deliuered in three
arguments, viz. the cause, the adiunct, and the effect.

The causes are the deuill and his angels, allegorically
figured vnder the names of BuUs and Lyons.

These deuils are of two conditions : some ministers
& seruants to their master the principall : other the cheife
or master deuiU.

The ministring deuils coueniently are allegorized
vnder the tearmes of BuUs, as beeing creatures inferiour
in strength and rage to the lyon the king of the beasts
of the f orrest.

These deuillish Buls are described by their quaUties
and effects : their quahties are 3 : young, fatte, strong,
vers. 12.

1 Young : vz. such as are not cicured or tamed, but
are without the yoke, eue Belial : not subiect to any
order.

8 The Bright

2 Fatte and large limmed, such as were bred in
Bashan, where was the largest breed, and the fattest fed
cattel, Deu. 32. 14. which insinuateth the insolencie,
arrogancy, & pride of these deuils.

3 Strong and mightie being principalities & powers,
as the Apostle tearmeth the, Eph. 6. 12. preuailing
against the world of the vngodly.

These are their qualities ; their effects are two,
vers. 12, 13.

First they inclose him about with terror and tempta-
tion.

Secondly they gape vpon him with their mouths
readie to swallowe him vp body and soule ; the bodie
in the graue or corruption : the soule in despaire and
hellish torments, as much as in them resteth.

These are one sort of Deuills, that minister : the
principal! and Arch-deuUl euen Beelzebub the prince of
the deuils is termed a ramping & roaring lyon. vers. 13.

A lyon, as the king of all the hellish fiendes to whome
they voluntarily become serviceable.

Roaring, as now ready to deuour the pray (for so is
the vse of lyons Amos 3. 4. to roare when they are vpo
the pray.)

Ramping, that is hunger-bitten and so most eagerly
violent vpon the pray, as the lyons that were kept fasting
for the deuouring of Daniell. These are the causes of
Christs afflictions vpo the soule properly. The adiunct
& effects follow.

The adiunct is the quantitie of his misery vttered by
coparison to water spUt vpon the ground, which cannot
be gathered vp againe, euen so (saith the prophet) my
misery is trrecouerable. v. 14.

The effects are in number fine :

First effect is the dissolutio of the AnimaU facultie,
which is by this misery interrupted : verse. 14. the
sinewes, ligamentes, brawnes, & tendons, which are the
instruments of sense and motion beeing forsaken by the
animall facultie of the soule, and so the bones which are
as it were the studs of the bodie were laxed and vntied
(for the disioyning of the bones is exprest, vers. 17.)

Second effect : that his heart which (as anatomie

Morning Starre 9

teacheth) is in the middest of the howells, was melted like
waxe : that is the vitall facultie was interrupted : whose
principall seate is in the heart, from whence vitall spirits
by the arteries, whose originall is the heart, are diffused
to euery liuing part. This vitall facultie was molten
and quailed so as the soule ceased the execution thereof
for a season.

Third effect : that his strength was dryed up like a
potsheard that is, the humidum radicale or naturaU moisture
which is the oile to the lampe of life beeing the founda-
tion of our strength and vigor, withered and spent, and
so the naturaU facultie decayed, ther being not much
more moisture in the partes of the bodie then in a pot-
sheard baked in the ouen.

Fourth effect : that his tong claue to his lawes, he
being scarse able through the fierce assaultes of Gods
wrath to moue his tongue : so that here probably may
be coiectured that the faculty of reaso, whose instru-
ment is the tongue, was suspended ; though we denie
not but also by this phrase the prophet may signifie
his immoderate drought.

These foure are the speciall effects of the torment
which now he suffered, now foUoweth one generaU effect,
vz. that he was brought into the dust of death, that is,
vnto the graue. verse. 15. but this effect is sohtarily here
attributed vnto the Lord, and remoted from the former
causes : for the prophet by Apostrophe, turneth his
speech vnto the Lord : saying. Thou hast brought me. &c.

This is the affliction which immediately seazed vpon
his soule, yet by simpathy also vpon the bodie, by these
effects.

Now the affliction which entred vpo his bodie
primarily, and by compassion vpon his soule foUow :
where cosider also : the causes, & parts thereof. The
causes are the wicked, lewes and GentUes which cospired
and procured his death, who are called dogs according to
the custome of the scripture and expounded to be the
wicked, v. 16.

The parts of this affliction are fiue.

First the wicked inclose him, that is whippe him,
spitte vpon him, smite him with fist and rod, crowne

10 The Bright

him with thornes, and such hke mentioned in the gogpell
(for here the signe is put for the thing signified, it being
the custome of the people to flocke about the person
vpon whome execution is done.) verse. 16.

Secondly they pierced or digged his hands and feet,
when they nayled him to the crosse, which insinuateth
the great woundes that were mad in his hands and feet,
as if they had beene digged with the talentes or panes
of a lyon, as the old translatour hath it fro the corrupt
hebrue word. v. 16.

Thirdly they wrack him, & disioynt all his boanes, so
as they may be nombred, and discerned seuerally each
from other, as is customable to the that are wracked :
here is signum pro signato : v. 17.

Fourthly they behold and looke vpon him without
pity and compassio yea they mock and scoffe at him with
taunting bitter floutes, and reuiling speech, here is lesse
spoke and more signified : signum pro signato. v. 17.

Lastly they take from him his garmentes and strip
him naked : a vild indignity : now his garments apper-
tajmed (as it is in vse with vs) to the tormentors, who
were the souldiers : they therefore first deuide his vnder
garments and euery one taketh, his part : but his vpper
garment beeing without seame is not deuided or cut in
pieces, but for it they cast lottes to whome it shall apper-
taine : and falling to one the other lost their partes, v. 18.

This is the afiiiction that immediately seazed vpon
his body, but compassiuely also vpon his soule :

Thus the reason cofirming the prophetes desire is
handled.

Now foUoweth the prophets desire which is handled
also V. 19. 20. 21. wherein cosider foure particulars.

First the perso to whome he offereth this his desire,
which is the Lord, whome he intituleth his strength,
because he ministred vnto him strength to beare all that
was laid vpon him.

Second : the thing he prayeth for, exprest in diuers
phrases {he not farre of : hasten to helpe, deliuer, saue,
answer.)

Third : the person for whome he prayeth exprest
thus : me, my soule, my desolate one.

Morning Starr e 11

Fourth : the euill fro which he desireth deliuerance :
exprest diuersly : from the sword, from the power of the
dogge, fro the lyons mouth, from the homes of the vnicornes.

Thus the prophets deske or request is handled : and
so the supphcation.

The gratulation or thanksgiuing, which is the second
part of the prayer foUoweth.

This thankfulnes is 1. promised : 2. prophesied.

It is promised to the 26. verse :

This promise of thankfuUnes is propounded and then
repeated and concluded. It is propouded & handled to
the 25. verse, and that in the parts, or signes, or declara-
tions of thankefulnes which are three.

1. Signe of thankefuUnes : is Confession, which is a
declaring of Gods (name or) attributes, as his mercy, and
iustice &c. to the members of the Church which are
Christs brethren according to the flesh Heb. 2. 12.

2 Signe of thankefullxies : is a commendation of the
exceUencie of these attributes to the honour and praise
of God & that in the open assembly.

3 Signe of thankefuUnes : is the Inciting and pro-
uoking of them that feare God, the seed of lacob and
Israel : to praise and magnifie db feare the Lord : to be
a meanes to bring others to god also.

These three parts or signes of thankefulnesse are
amphfied by a reason, enforcing the performance of the
promise made before : which reason is taken a paribus,
& is set downe Negatiuely and Affirmatiuely.

Negatiuely in 3. phrases : he hath not 1. despised,
2. abhorred. 3. hid his face from the praier of the poore.
ergo : thankefulnesse must be performed.

Affirmatiuely : he heard when the poare and humbled in
spirit praied : and therefore thankefulnesse must be per-
formed.

Thus the promise of thankfulnesse is propounded &
handled : It is also repeated vers. 25. and that in two
parts thereof before handled, v. 22. The one part of
thankefulnes, praise, and commendation of God is
further enlarged by the circumstance of the place :
the great congregation.

The other part of thankefulnesse, Confession is

12 The Bright

exprest in a newe phrase \jpaying of the vowes] which
were voluntarie sacrifices.

Thus thankefubiesse is promised.

Thankefuhies also is prophesied to the ende of the
Psalme : which shall be performed by the subiects of
Christs kingdome, who are in the sequele of the psalme
described and distributed into their seuerall kinds.

First they are described by 6. arguments in the
26. verse.

1 Adiunct : the poore, that is, such as are poore in
spirit, Mat. 5. 3.

2 Is an eflFect : shal eate, that is, beleeue in lesus
Christ. loh. 6. 35.

3 Adiunct : shall be satisfied, that is, shall haue
peace & ioy spiritual!, Mat. 5. 6. loh. 7. 38.

4 Is an effect : shall seeke after the Lord, that is,
shall carefully vse the meanes of saluation, whereby
God is sought and found, Mat. 7. 7.

5 An effect : shall praise the Lord by a godly life,
and with heart and voice singing Psalmes of praise :
Math, 5. 16. Coloss. 3. 16.

6 An adiunct : your heart shall Hue for euer ; which
is life euerlasting the reward of all the former. loh. 4. 14.

Thus the persos of whome thankfullnes is prophesied
are described.

Furthermore the person of whome thankfullnes is
prophesyed, namely the members of Christ, and Subiects
of his kingdom, are distributed into their seueraU sorts
and kindes, thus :

Persons prophesied to be thankefull are.

Parents and progenitors.

Children and posteritie.

Parents (& so consequently children) are distinguished
by two adiuncts :

1 Is their nation : they shal be Gentiles and not
onely lewes.

2 Is their condition : they shall be of the poorer
sort, as well as of the rich.

The Gentiles are described both by the parts and cause
of their thankef ulnesse : the parts of the thankef ulnesse of
the Gentiles are three, v. 27.

Morning Starr e 13

1 They shall remember themselues, and take notice
of their sianefull and acciirsed estate, and so humble
themselues.

2 They shall turne vnto the Lord forsaking their
idols and other sinnes.

3 They shaU worship the Lord in holinesse and
righteousnesse.

The cause of the Gentiles thankefvilnesse is exprest,
V. 28. where there is the preuenting an obiection which
might thus be made by a lew.

Obiect. Shall the Gentiles also become subiects of the
kingdom of the Messias, who were sometime execrable ?

Sol. There is nothing impossible to God : for seeing
he is king, and so ruleth among the heathen, he is able to
conuert the Gentiles also, and of stones to raise vp
children to Abraham.

This is the first distinction of the persons by their
natio.

The second distinction is, that poore and rich also
shall be thankefull : and that is exprest, v. 29.

The rich who are called the fat men of the earth
haue their actio of thakfulnes assigned the : eating, <h
worshipping.

Poore or afSicted persons are of two sortes,

1 Such as goe downe into the dust, that is beggars
and basse persons.

2 Such as cannot quicken their owne soule, that is
persons condemned to die, or persons sick of deadly
diseases &c.

All these aflflicted persons haue their thankfull actions
assigned them, which is that they shall how before him :
{signum pro signato, Metonymia) namely they shall wor-
ship him.

Thus the parentes which are the first sort of persons
with their thankfull actions, are propounded.

The children and posteritie also haue their thankful
actios & the reaso thereof assigned :

The thankfull actions of the posteritie are two.

1 They shall serue the lord in the obedience of his
lawe, which is set out by the circustance of time, for
euer they shall be reckened to him. verse 30.

14 The Bright

2 Action of thankf ulnesse is that when they are come
into the Church by effectual! vocation, they shall declare
his righteousnes ;

The reason of these thankful! actions of the posteritie
of the gentiles is for that God hath wrought righteousnes for
a people to be borne, that is either for their posteritie, or
some other straung people that as yet are vnborne by
spiritual! regeneration.

Thus thankf ulnes is prophesied: and so the whole
psalme is resolued.

In the Complaint and the Supplication Christs priest-
hood is described both in his sacrifice and intercession.

In the promise of thankefulnesse, Christs prophesie is
comprised.

In the prophesie of thankfulnesse Christs kingdome is
comprehended.

Finis.

Morning Starr e 15

ANNOTA-tions and obseruations out of the 22. Psalme.
Of the Title of the Psalme.

A Psalme :

THis Psalme containeth a pittif ull complaint,
a f eruent praier, a promise and prophesie
of thankefulnesse, and yet the Prophet penned it in the
forme of a Psalme : whence thus much may be noted,
that it is not vnlawefull to sing doctrine, exhortation,
complaints, suppUcation, prophesies, and such like matters,
as well as thankesgiuings : briefly to sing any portion of
holy Scripture, so be that vnderstanding and edificatio be
not hindred : and this coUectio ariseth out of this place
by analogic.

The Prophet Dauid is here to be considered. 1. in
his owne person. 2. sustaining the person of of Dauid
a godly man. 3. as a type of Christ, whose
sufferings and glorie, whose priesthood in his sacrifice
and intercession, with his propheticall office in teaching,
and kingdome in gathering and guiding his Church in aU
ages, places, and times, are here not obscurely figured :
whece we may note that kings and mightie men of the
earth are not to scorne religious exercises, as Dauid did
not, the whole booke of the Psalmes witnesseth, but
with the Prophet to acquaint themselues with holy medi-
tatios, of their owne estate, howe the matter is betwixt
God and their own soules : of the condition of the Church
which shall suffer with Christ, before it be glorified with
him, and of the doctrine of the Gospell in the offices of
Christ, the summe of the Psalme.

The Musitians & Singers office principally consisted
tothecheif ^ setting & singing the Psalmes of the
or master Prophcts, for the instruction and edification
musitian. ^j ^^^ church : as also in keeping these holy
writings safe for the vse of the Church in time to come,
in regard of which office the Church is called the pillar
and ground of trueth : wherefore when the Prophets had
composed any Psalmes, they sent them to the singers and
musitians, specially to the principal Musitian of any order,
who had the ouersight of the rest of his order, that they

16 The Bright

might bring them in publike for the comfort and instruc-
tion of the whole church : whence this collection might
be made, that if musicke were lawfuU for the lewes, it is
now for vs : and if vocall musicke be lawefull by consent
of all, why not instrumental! also ? alwaies remembring
that edification must not be hindered but furthered : for
musicke beeing one of the liberall arts, why is there not
vse of musicke in furthering vs in the worship of God,
as wel as of Grammar, Rhetoricke, or Logy eke, &c : and
musicke is not a parcell of the ceremoniall lawe : and the
Lord commanded it in the Church, and it was vsed by
Christ and his Apostles.

Againe hence might be obserued, that it is lawful to
pray the prayers composed by other men ; which was
customable to the Church of the lewes : who vsed to
bring other mens psalmes, which sometime were prayers,
into the publique assemblie, as for example this psalme :
and if it be said that they, were vsed only dogmatically ;
the answer is, that is not so : for they praised God with
the words of Dauid and Asaph, and they bowed themselues
and worshipped as it is euident. 2. Chron. 29. 30. where
besides the meditation of the matter, no doubt they had
holy desires & wishes sutable to the wordes of the prayers
or thanksgiuings, as the wordes of bowing and wor-
shipping do plainly import in the place aUeadged :
and therefore (howsoeuer some think) it seemeth to be
very lawfull, to pray accordingly to a set forme : and
so to say and pray the Lords prayer : so be that we
insinuate our vnderstanding & affectios into the matter
of that set prayer which we vse, making it our owne
when we pray it.

To thinke these wordes {aijeleth hasshachar) to be
the name of an instrument is neither war- concerning
rantable nor reproueable, but coniectural : the morning
I know not what can be said for it or against s'^'''^^-
it.

To think them the tune of a common song, or the
tune of some ciuUl ballad seemeth to be to accuse the
holy ghost for not keeping decorum, which is when holy
psalmes are song in the tunes of common, and it may be
prophane ballads also.

Morning Starr e 17

To translate with Tremellius and Junius ad primor-
dium aurorce, is very good, for the words may beare that
reading and then they import the time of vsing the
psalme, the early morning, the time of the morning
sacrifice, so that this psalme was an exposition and
comentarie of the sacrifice : the sacrifice was a type of
Christ ; this Psalme teacheth the signification of the
sacrifice : & so this Psalme annexed to the sacrifice
did euery day traine vp the Church of the lewes with
a continuaU meditation and expectation of the promised
Messias, whose sufferings and glorie are in this psalme
expressed.

Yet notwithstanding there is another exposition which
may best befit the argument of the psalme, which is
this {concerning the Morning star) and aijeleth signifieth
Stellam matutina as well as, ascensum aurorce. Nowe
seeing that this Psalme is a prophecie of Christ, and that
■Christ is expresly called the Bright Morning starre,
Apoc. 22. 16. the day starre by the Apostle, 2. Pet. 1. 19.
and the day spring from on high, Luk. 1.78. The argu-
ment of the Psalme, and this translation wiU very well
sort together as we see.

Of the complaint the first
part of the psalme.

In the complaint comprised in these two verses
My God, my may be obserued these sixe seueraU points to
ha°st thou ^6 handled, which will cleare vnto vs the true
forsaken &c. meaning of the words, which are darke, and
darkened more by some.

1 How Christ could pray vnto God, he beeing him-
selfe God equall to the father.

2 How Christ could pray in faith, seeing he could
not beleeue in himselfe ?

3 How it can be said that Christ was not heard by
God when he prayed ?

4 How Christ can be said to be forsaken of God ?
These foure points appertayne to Christ, the other

two concerne Dauid, & the godly.

5 How god forsooke Dauid, and how he may be
said to forsake his children ?

2

18 The Bright

6 Lastly the properties of faith here exprest.
First how Christ God, could pray vnto Yers. 2.

God ? O my God

For the clearing of this point consider we ^ "^'
that Christ was God, and so paraduenture could not pray
vnto his father, for that might seeme to imploy some dis-
paragement to God the sonne being equall to the father,
& open a gap for the heresie of Arrius : but further-
more Christ also was man, and so made vnder the lawe,
and so could and might, yea and ought to pray, as beeing
a creature bound to worship the creatour : yet besides
this Christ beeing the mediatour of the Church accord-
ing to both his natures, he therfore prayed according to
both his natures : thus : his manhood actiuely powring
forth prayer, his godhead dignifying his prayer, and
making it meritorious and purchasing audience.

Christ prayed to his father therefore, as man, and as
the mediatour.

Now if it be aUedged that seing himselfe was God hee
must therefore pray vnto himselfe, which may seeme
absurd, or els if he do exclude himselfe, then committ
idolatry : the answer is that he prayed to his father
directly and primarily, in respect of order the father
being the first person in Trinitie ordine ; but indirectly,
inclusiuelie, and secondarily he praied to himselfe, and
the holy Ghost also : here the distinction of nature
and person must be admitted necessarily : againe it
may be supposed that no absurditie would foUowe, if
we say that the second person in the trinitie did pray
vnto the first, that is, did testifie his will to haue the
Church saued : but that is abusiuely in a very hard
Catachresis.

In summe : it is no absurditie to say that a man may
pray to himselfe, that is, perswade himselfe to grant
that which is for his owne aduantage : for as affectio
or desire sometime obtaineth of a man that which his
iudgement disalloweth : (which is a kinde of praier or
intreatie :) or contrariwise, as the iudgement perswadeth
the affection that which it disliketh : so Christ-man
may aske something of Christ-God : and no absurdity
(as it seemeth) be admitted.

Morning Starr e 19

Secondly : how Christ could pray in faith ?

For the further enlightning of this doubt a distinction
V. 1, 2. my of faith must be remembred. Faith is legall
°°'i and euangelicaU ; of the law, and of the

gospell.

Faith required in the lawe Adam had in paradise
and Christ had when he prayed whereby the creature
relieth it selfe vpon the creatour for all manner of good
things & deliuerance from all euill, if Christ had wanted
this faith he had not presently obeyed the law, which
to say were to blaspheme.

EuangeHcaU faith or the faith required in the gospell
is that whereby the creature reUeth it selfe vpon God,
through Christ his mediatour : beleeuing to obtaine all
good things from him, by the meanes of Christ : now
although Christ were made vnder the lawe, yet he was
not made vnder the gospell, for he was not bound to
faith and repentance as sinners are, himselfe beeing
without sinne : he is the matter and author of the
GospeU : wherefore to tie Christ to the obedience of the
law through and by vertue of the GospeU as we are
tied, is to suppose him sinfull by making him his owne
sauiour.

Wherefore to answer directly : Christ praied a legaU
prayer as Adam did but Christ praied not an euan-
gehcaU prayer : (except we vnderstand an euangeli[call]
praier in this sense, that he made intercessio for vs, which
may rather be called a meritorious praier :) Christ praied in
faith of gods infinite mercy, but not in faith of the pardon
of sinne through a Sauiour, which he needed not : and
which we neede.

Thirdly : Howe was Christ not heard when he praied ?

There is no contradiction in holy scriptures : although
„ g there may sotime seeme shew of opposition :

thou hea"est wc read in the Heb. 5. 7. that Christ was hard
w'\ Farre /^^*™ ^^^^ wMch he fmred : here in this place
fr6 the words wc read that god did not heare Christ, but
erf my roar- ^^^g farre from the wordes of his roaring : in
shew here is an opposition, but in substance,
things being aright distinguished, there is none.

The art of reason teacheth that one rule of opposition

2—2

20 The Bright

is, that the thinges opposed be opposite in the same sence :
{secundum idem as the logicians say) now Christ was hard
in one sence, and he was not heard in another sence :
and so the prophet & the Apostle are not opposite :
wherefore thus these two places are both verified, and
may well be reconciled.

1 Christ was heard in that he was not swallowed vp
of the wrath of god, but was deliuered from it, and from
the power of our spirituall enemies : & again. Christ
was not heard in that gods wrath lighted vpon him, and
possessed his soule a competent season : or thus :

2. Christ was heard in regard of the conditions of
his praier, (if it be possible, and if it be thy will :) and
againe :

Christ was not heard in regard of the petition abso-
lutely considered, without conditions : or thus.

3. Christ was heard, as the children of God are
heard, to whome sometime the Lord denieth the very
particular thing they aske, and in liewe thereof giueth
them a thing as good or better then it : 2. Cor. 12. 8, 9.
So the Lord did not deliuer Christ fr5 his wrath : for
he tasted the cuppe of his wrath, as he saith. Math. 20. 22.
But the Lord gaue him power and strength, and grace
to beare it, and to vanquish it at the length : for euen
then did hee ouercome the wrath of God when Gods
wrath killed him.

These things beeing thus distinguished, we see the
Prophet in this psalme, and the Apostle in the Hebrews
are not at variance, & so we perceive also howe Christ
was not heard when he praied.

Fourthly : howe Christ was forsaken of God ?

That this point may the better be con- My God, my
ceiued, let it be considered : Negatiuely, ^od, why
how he was not forsaken : & affirmatiuely folrsakenme:
howe he was forsaken. and an so

Negatiuely thus : Christ was not forsaken my hea'ith ?
any of these foure waies following.

First the essence of the godhead was neuer seuered or
excluded from Christ the man, but it dwelt in him at all
times fully : Coloss. 2. 9.

Secondly the personall vnion of the two natures was

Morning Starre 21

neuer dissolued : and so the person of the sonne neuer
forsooke the humanitie of Christ.

Thirdly, the power of the godhead also was alwaies
present with him, enabling him to beare the full viall of
Gods wrath.

Fourthly, the gratious assistance of Gods spirit was
neuer wanting, inabling Christ without the least im-
patiencie, distrust, &c. to beare whatsoeuer was inflicted
vpon him for our sins.

Thus Negatiuely Christ was not forsaken of the nature,
person, power, and grace of God. Howe then was he
forsaken ?

Affirmatiuely therefore he was forsaken : both posi-
tiuely in that God the father powred vpon him the infinite
sea of his wrath, which hee nowe felt : and priuatiuely in
that he was bereft and forsaken of all comfortable presence;
the godhead for a seaso shaddowing it selfe vnder the
cloude of Gods wrath, that the manhood of Christ might
feele the intoUerable burden thereof : and thus Christ
beeing destitute of consolation complaineth that he was
forsaken. But Christ beeing thus forsaken, he sustayned
the wrath of God, striued with it, and subdued it ; that
is, he deliuered both himselfe and vs from it, and so per-
fectly finished the worke of our redemption.

But if any man thinke it a thing vnreasonable, or
rather a blasphemie, that it should bee auouched that
Christ suffered Gods wrath which is commonly called the
paines of hell, he must remember a distiactid which ought
to bee made betwixt the paines of hell, and the damnation
of heU : Christ suffered not the damnation of hell but
the paines of heU.

The paines of hell are only the sense of exquisite
torments, and the want of all comfort and consolation :
commonly called, pcena and damnum.

The damnation of hell are certaine necessarie conse-
quents which foUowe the foresaid paines of hell in the
meere creature : as for example, the soule of ludas nowe
in hell : besides that it is depriued of all comfort, which
is a losse : and tormented with most exquisite tortures
which is the paine : despaireth, wanteth faith, hope, loue,
the f eare of god, patience, and is affrighted with an accusing

22 The Bright

and gnawing conscience, and besides all this, is bound
in euerlasting chaines to the iudgement of the great day
in a certaine place which is called Hell.

Nowe for the application of the distinction : Christ
if hee had beene a meere man, could not haue escaped part
of the damnation of hel, when gods wrath was so fully
powred out vpon him : but it should haue fallen out to
him as it falleth out with the deuill and reprobates : but
because Christ was God also, his godhead did infinitely
strengthen and grace his manhood, so as none of all these
accidents which necessarily growe vppon a meere creature,
seazed vpon him, as despaire, impatience, &c. therefore
to say that Christ suffered the wrath of God which may
be called the paines of hell, is neither blasphemous nor
vnreasonable, this distinction of hell paines and damnation
beeing admitted.

Thus the foure points appertaining to Christ are
cleared : now the other two concerning Dauid follow :

Fiftly : Howe God forsaketh Dauid and Forsaken
his children ? ^^■

God forsaketh his childre two waies principally.

First by gluing them to their own hearts lusts in part,
and permitting them to the temptations of the deuill:
and suffering them to fall into some sinnes which wracke
& torment the conscience : against which Dauid praieth,
Psal. 119. 8. And Christ teacheth vs to pray in the last
petition of the Lords praier : Lead us not into temptation, &c.

Secondly by causing them to see and feele the wrath
of God in some measure and for some time, till humilia-
tion be wrought in them throughly for some sinnes. So
Dauid was humbled Psal. 6. and 15. and so are all the
children of God in some measure : and thus the Lord
forsooke Dauid, both by permitting him to fall into sinne,
and causing him to feele the smart of Gods wrath as a
meanes of humiliation for that sinne : and thus the Lord
forsaketh his children oft times, as they haue experience
of : which may teach vs charitie in censuring men whome
wee see straungly cast downe with fearefull humiliation,
they may be neuerthelesse deere children of God, although
it may bee also that they haue fallen into some greeuous
sinnes as Dauid did : and yet happily also this humiliation

Morning Starre 23

may growe vpon infirmities with some tender heart : and
for such vncharitable critickes that thus intemperately
censure humbled consciences, they are to know that some
kind of despaire is better then hardnes of heart.

Sixtly, what are the properties of faith here noted ?

Two properties of faith euidently appeare My God,

in the prophet. forsaken me.

The first is, when God forsaketh, then to hold fast,
when God killeth then to trust in him as lob. 13. 15. who
professeth that though the L. should slay him yet he would
trust, and Dauid els where saith, that though he was som-
time ajfraid yet he trusted in god for faith holdeth fast
sometimes when aU reason faileth as Abraham (Rom
4. 18. 19.) beleeued a thing in nature & reason impossible
that a woman of nintie yeares, should conceiue with child
of a man that was an hundred yeare old : so doth Dauid
in this place : God forsaketh him, & yet he caUeth him
his god.

The second propertie of faith is particular apphcation,
whereby Christ with aU his merittes are appropriated by
the beleeuer to his owne soule in speciall and he is truly
assured of the pardon of his sin & the salutatio of his
soule Ro. 8. 38. loh. 20. 28. some think it presumption
for any man so to say : and none haue euer attained to
this certen assurace but those to whome god hath reuealed
it : but wee are to know that there must be difference
made between faith, and coniecture : Faith is knowledge
which hath a certaintie in it whose genus is scientia :
Coniecture is knowledge which hath vncertaintie in it,
whose genu^ is opinio : wherefore they that denie the
certaintie of faith and saluation, make faith coniecturall
and confoimd faith and opinion which is absurd.

Now indeed faith is neuer without doubting, and yet
faith is certain stil : for perswasion and knowledge is
either a true perswasion, or a full perswasion : a true
knowledge, or a full knowledge : as there is difference
betwixt a true man, & a perfect full & complete man : a
man wanting a hand is a man indeed : oVrws but not reXetws :
euen so of faith, and assurance : True perswasion is fides
awTTOKpcTO'; where in there is no hjrpocrisie. Full per-
swasion is fidei TTky]po(f,opia which hath no doubting, which

24 The Bright

no man liuing hath or can haue till loue be perfected,
when also feare shall be cast out, yet we are to striue
against doubting, and still to pray : Lord encrease our faith.

That which some might comment vpon the ex-
whyfor- postulation of Christ, whereas he asketh a
sakest, &c. reason why God forsoke him also the two
adiunctes of his prayer, that he prayed with roaring and
crying, and day and night and had no ease, I omit as
ordinarie matters: only thus much.

Christ expostulateth and debateth the matter of his
desertion with God, not for that he knewe not wherefore
he was forsake, but complaining most pittiously of his
extream miserie : neither is here any suspition of im-
patiencie at all : no God forbid :

Againe Christs roaring & crying, that is, his feruent
praier, also his continuance in praier day and night, are
for our example in the like cases, that in our extremities
we neuer cease crying till God give ease.

The groundes of the Prophets faith.

God is holy Effectiue and subiectiue : for he is both
the worker of holinesse and the fountaine of y. 3. Thou
holinesse : nowe both these are here signified art holy, &
by the Prophet : namely, that God is the habUe'the
author and worker of holinesse in the Church, praises of
And the Emphasis of the speech is to be ob- ^^^^ '
serued, in the pronoune attah {thou) which is exclusiue, as
if the Prophet had said {thou onely :) which is the golden
sentence written in the high Priests Miter, Exod. 28. 20.
Holinesse to the Lord.

The sanctification of the Church is the worke of
God only : which doctrine for that it is a very
materiall point, is first to be expounded, and
then confirmed. It may be expounded or amplified by the
particular causes of sanctification, wherein the Lord hath
the maine stroke, or els the worke succeedeth not ; as by
induction appeareth thus.

1 God is the originall and fundamentall cause of the
redemption, purgation and sanctification of the Church,
who of his owne loue and compassion to mans misery
prouided redemption for vs, there being nothing out of
himselfe to mooue him there vnto.

Morning Starve 25

2 Christs sacrifice is the meritorious and purchasing
cause, for he paid the price of redemption for vs.

3 Christs kingdome that is his resurrection, ascension,
session at the right (hand) of his father is the effectuall,
operatiue, and working cause.

4 The word in the ministerie of teaching, praying
celebrating the sacramentes and discipUne ecclesiastical
is the instrumentall cause, where if any man thinke that
the meanes are any thing without God giue the increase
he forgetteth the Apostles speech 1. Cor. 3. 7. for the word
which is the power of God to saluation is not the bare
soimd or letter, but^ it is the inward spirit of powar and
grace annexed thereto : which is Christs Scepter.

So that seeing the loue of God, the sacrifice, kingdome
and scepter of Christ are the only causes of our sanctifica-
tion, it is plaine that the redemptio sanctification and
clensing of the church is gods worke only.

The doctrine thus cleared may also be prooued and
cofirmed by induction of those things which are in or
with sinne, the which none but God can take away and
they are these foure.

1 Transgression which respecteth Gods lawe &
iustice which in sinne is violated for sinne is the trans-
gression of the lawe &c. 1. loh. 3. 4.

2 Corruption respecting the sinner ; which f olloweth the
transgression as the necessary effect thereof : as in Adam.

3 GuUt whereby the person transgressing and cor-
rupted is culpable of iudgement.

4 Ptmishment the iust wages and desert of sinne,
which is Gods wrath and the curse of the law Gal. 3. 10.

Now no creature can take away any of these, it is the
worke of god alone therefore was it that our redeemer was
God.

Remission of sinne, which is the taking away of the
guUt and punishment of sinne is that worke of God
onely. Micah 7. 18. Exod 34. 7. Mar. 2. 7. Esay. 43. 25.
1. loh. 3. 8.

Againe sanctificatio which is the purgation of the
staine of sinne which is imprinted in our soules (whether
it be a qualitie positiue, or priuatiue) is the only worke of
god. lob. 13. 4. 1. Thes. 5. 23.

26 The Bright

Seeing then the corruption, guilt, and punishment of
sinne which are three principal! matters appertaining to
sinne are only taken away by god, because they conteyn-
ing the violation of an infinite iustice, are after a sort,
infinite and so cannot be taken away but by some person
infinite, Gods infinite iustice beeing able to ouerwhelme a
meere creature euery way finit, it followeth therefore by
ineuitable consequence that sin also is taken away by God
only : for the corruption, guilt, and punishment of sinne
being abolished, the anomie or transgression is remoued
and reckoned as not done, which is also a fruit of remission
of sinne, and of this the Lord saith that he wil cast it into
the bottome of the sea, he will forget and remember it
no more, Micah. 7. 19. lerem. 31. 33. Ezech. 18. 22.

The doctrine thereof is thus confirmed and cleered :
and it hath an excellent vse to vs not onely for confutation
of the papists, which auouch temporal! punishment
sustained by the creature to be sufficient satisfaction for
some sinnes and that good workes shall deserue grace, and
that the priest can iudicially pardon sinne, all which are
so many blasphemies against the mercy of God, the sacri-
fice kingdome and scepter of Christ, but especially it serueth
for our instruction to teach vs to quake and tremble at
the fearefuU condition of sinne, which can no other way be
aboUshed but by the omnipotent power of God encountring
(as it were) the infinite wrath of God, and vanquishing it,
to teach vs to take heed of committing the least sinne,
which none but God can abolish : which also called the
Lord lesus Christ from heauen ; for this cause appeared
the Sonne of God that he might dissolue the workes of
the deuill : for the papists deeme too lightlie of sinne that
thinke some sinnes veniall in their own nature, & the
profane multitude offer violence to Gods iustice in threat-
ning kindnesse vpon his mercy, saying of small offences
as Lott said of Zoar oh it is hut a little one ; and God is
mercifull : is it suppose we a small sinne that, for redeem-
ing whereof, God must needes become man and die ?

God is the owner and possessor of his Church, and so
consequently of the praise & worshippe which is in the
church offred him continually : for God decreeing from
all eternitie the glorie of his mercy and iustice, and the

Morning Starve 27

rest of his most excellent attributes (which are commonly
called his Name) in the scripture decreed also to haue a
Church ; and a sauiour for his Church : without whome
neither could he haue a church, nor be glorified out of
himselfe if hee wanted a Church : Wherefore Christ
praieth thus : if thou wilt be glorified and praised out of
thy seKe, thou must haue a Church : if thou wilt haue a
Church, thou must haue a sauiour : if thou wilt haue a
sauioiir, then saue me who am appointed the Sauiour :
and so the sorites is concluded : if thou wilt be praised,
saue me.

But thou wilt be praised &c. ergo saue me.

Gods glory and praise is the ende of the worlde, the
Doctrine. ChuTch, and of Christ also. For to this ende
hath God created the world, redeemed his
Church, and appointed Christ the Sauiour of the Church,
that he might be glorified : as the wise man saith : Ood
made all things for his glorie : Prou. 16. 4. So saith the
Apostle, 1. Cor. 3. 22. 23. All thirigs are yours, you are
Christs, and Christ is Gods : that is to say, Christ hath
redeemed all things for your vse, that you may worship
Christ, and God through Christ may be glorified.

The vse of this doctrine is to teach vs to glorifie God
which is attained by a godly life, and two reasons may be
aUeadged for this purpose.

1. Necessity : for if we doe not glorifie Gods mercy
by godlinesse and honestie in this life, he will be glorified
by vs in his iustice in our vtter destruction after this Kfe :
for euery man shallbe either an instrumet of glorifying
god in his mercy, or seruing for matter of the glory of his
iustice,

2. Analogic and proportid : for we see aU the
creatures by naturall instinct without resistance and
rebeUion are caryed readily and speedily to there end,
there place, and vse ; as the sunne &c. Psal. 19. 4. 5. and
Psalme 104. toto : so that if we degenerate from this end
which God hath apointed vs we are the onely irregular
persons of the world, and indeed men and angels are so :
wherefore if gods loue, Christs death, euerlasting life will
not, yet lett feare & shame mooue vs to obedience.

To conclud this verse seeing god sanctifieth his church

28 The Bright

and children, and will surely sanctifie them that he may
be praised by them, hence doth arise matter of consolation
& thankfuUnes.

1 Of consolation thus ; if we be cast downe with the
cosideration of sinne committed and raigning in vs, so as
that, though we pray and heare, & read, and partake in
the sacraments, and discipline our own soules, and watch
our hart & sences with all diligece, yet we cannot obtaine
coquest ouer our sins, the we may haue recourse vnto the
Lord, & cofort our selues with cosideration of his holines ;
that though we cannot ouermaster our own corruption, yet
the Lord can and will in due time, for holines appertaineth
to the Lord.

2 Of thankfuUnes thus : therefore doth the Lord
deliuer vs from the bondage of our spiritual! enemies there-
fore doth he redeeme, purge, and sanctifie his Church that
he might be glorified by his Church ; so doth the prophet
reason psal. 103. v. 1. 2. 3. 4. & so doth Zachary. Luk.
1. 74.

God is immutable and vnchangeable in his loue and
V. 4. Our he remaineth as firme in his faith to the Church
trusted in ^^ cucr he was : for he keepeth his fidelitie
thee, they for cuer and with him there is no variablenes,
thee^, and°" ^lor shadowc of change ; and seeing therefore
were de- the fathers in the old testament were dehuered

not^con-" through the mercy and truth of God through
founded. the promised messias, now also the posteritie,

& namly Christ himselfe the promised seed must needs
also be deliuered from perishing.

From this place then we learne diuers instructions.

First that Christ was the lab slain fro the beginning of
the world. Apoc. 13. 8. and he by his blood purged the
sinnes of the former testament : Heb. 9. 15. and therfore
howsoeuer the Papists teach and deliuer that there was
Limbus Patrum, a certain skirt of hell, where the fathers
were reserued vntill Christ had ouercome death, & opened
heaue, yet we may confidently beleeue, and constantly
auouch by this consideration that there was no such thing,
for seeing the fathers trusted in God and called vpon him,
they were therefore deliuered, and not confounded, as
the text saith : but if they were in Limbo, they were

Morning Starve 29

confounded and not deliuered : for there as the Papists
dreame is poena damni, though not pcena sensus, it is a
dungeon of darknes, and a pit that wil hold no water, as
they will needs haue it.

Secondly : that by analogic and proportion the

efficacie of Christs death also, must be stretcht
fathers to the worlds end, as wel as to the worlds

thee*and° beginning. For as the Apostle saith, out of
were de- the Prophet, Christ is a priest for euer, after
liuered. ^j^g order of Melchizedech, as well as he was

Psai no ^ lamb slaine from the beginning of the world :

& as his blood serued for the purgation of the
sins of the former testamet which liued before Christ was
slain, so also it serueth for the clensing of the Church
which nowe standeth vp after his death : for it is meere
blasphemie to include the vertue of Christs sacrifice within
the compasse of a fewe houres wherein he suffered his
passio : whence another popish opini5 hath the neck broke
also, which is, that there needeth a daiely sacrificing of
Christ in the masse after an vnbloodie manner, which is
as doltish a distinctio as that other of a sacrifice applica-
torie and not propitiatorie : for so farre forth as the
Eucharist applieth, it is a Sacrament and not a sacrifice :
and so farre forth as the sacrifice is vnbloodie it is
Eucharisticall, and not propitiatorie : for without blood
there is no propitiation.

Thirdly. Faithfull praier is neuer disappointed but

alwaies obtaineth, as Christ saith, Mat. 7. 7.
^'n'A "^^^^ Aske and yee shall receiue, but we must aske

called vpon -, p -% . i i i

thee and in faith : for otherwise though we aske we

Huered^ shall uot rcceiuc, because we aske amisse, as

lames saith. Therfore faith is the necessarie
conditio of obtaining : and so of true praier : but faith
is grounded vpon Gods word which is his will : and Gods
word and will is, that we aske nothing contrary to his
glory, the good of the church, or our own soules health ;
for when we aske any thing derogating from gods glorie,
our prayers are so many blasphemies : and when we desire
any thing hindring the saluation of our owne soules, or
the Churches good, we curse our selues & the church :
Wherefore we must alwaies remember to examine our

30 The Bright

petitions by gods word, that finding them agreeable
thereto, we may be bold to present the before God ;
finding them otherwise, we may learne to denie our
selues, our wits and wils, and all we haue, and so cast
down our selues at Gods feete, & say as Christ said. Thy
will be done and not mine : thus if we doe in praier, we
shaU obtaiae what we aske, as Christ also did when he
praied that praier : Hebr. 5. 7.

Lastly, it is profitable for vs to obserue the dealing of
God with his children in time past : and from v. 4. our
thence to gather hope to our selues : for seeing father, &c.
God is as able, mercifull, and true, as euer he was, there-
fore we may assure our selues of helpe from god in time of
neede beeing Gods seruants, as well as our forefathers :
remembring alwaies the Apostles rule, Rom. 15. 4. that
we may haue hope ; But that we may obtaine hope, we
must haue the consolation of the examples of Gods good-
nesse reuealed in the scriptures to his children, and
especially to Christ the head of the church, as that place
importeth, and further also we must haue patience, that
whe we haue done the will of God we may obtaine the
promise. Heb. 10. 36.

V. 6. 7. 8. But I am a worme and not a man : a shame
of men and the contempt of the people.

All that see me haue me in derision : they make a mowe,
and nod the head : saying.

Hee trusted in the Lord, let him deliuer him : let him
saue him seeing he loueth him.

The prophet Dauid was either annointed or crowned
king without question when this psalme was penned, and
yet we se he was thus shamfuUy abused by wicked men ;
Christ himseHe the most holy and righteous man and the
most excellent and worthie perso that euer the earth
caried, yet we se is exposed to the contumelious mocks of
wretched me ; For this is the portio of Gods children (as
it was one part of Christs sufferings) to be dishonoured,
contemned, and derided : the historic of the GospeU is
plentifuU in this point, they dishonor him in charging
him with blasphemie, with breach of the Sabbath, with
surfetting and drunkennesse, with Samaritanisme, which
is to cast out deuils by the deuill, &c. when he was

Morning Starve 31

condemned to die they mocke him, attiring him despitefully
as a king, with a crowne of thornes, with a garment of
purple, with a scepter of a reede : as if he had beene a
king amongest fooles, boyes, or Pigmies : they bufiet him,
they spit vpo him, they smite him, whip him, and in
summe, they mocke at his kingdome and propheticall
office : this befell Christ the head of the church, the master
of the house : and shaU his mebers or houshold seruants
thinke to escape ? it is enough for the seruant to be as
his master is : and the foote must not thinke to escape
the piercing with nailes, when the head was crowned and
wounded with thornes.

Now the reason why Christ was thus content to be
abased was, that he might deliuer vs from eternaU shame
and confusion, which is the due desert of sinne : and to
sanctifie the euill name and slaunder, which we sustaine
now for his sake, and for our owne good, that though an
euiU name be euill, and a curse, yet the Lord hath by his
reproach taken away the malignitie of reproch and
slaunder from vs : yet he hath left shame for vs stiU to
sustaiae, that we might fulfiU the remnant of the afflic-
tions : he hath drunke the full cup, and we must pledge
him in the bottome of the cuppe : we must therefore
learne to deny our selues, and namely (as this argument
implieth) our good name and fame : not that a ma may
not by al good meanes preserue his good name, but that
a man be not too popular without measure and by vnlaw-
full meanes to seeke a good name, many me beeing too
greedie (as Aesops dogge) catch at the shadowe and loose
the substance, while they seeke fame and report, they
leese a good name : for he that immoderatly and vnlawe-
fully seeketh to get and keepe his credit with all sorts of
persons, shall get a fame from the wicked, which is but
the shaddowe, and leese a good name from the godly,
which is the substance. A good name is the reward of
humilitie and the feare of God : Prou. 22. 4. aTnd God will
honour them that honour him : 1. Sam. 2. 3. And by
faith we shall obtaine a good report as the Elders did,
Hebr. 11. 2. By such meanes we may seeke to get
a good name, which wiU be a good ointment to the children
of god refreshing them with comfort of a godly life.

32 The Bright

Eccles. 7. 1. But if any of Gods children are too curious
of their credit, and too much addicted to be popular, the
Lord will reaUy teach the to denie themselues in this point,
and by causing wicked men to slaunder them, will teach
them by a reall sermon that which by the word and
instruction they cannot learn : which is to forsake their
credit for Christs sake, as Christ did forsake his owne
excellencie, and delected himselfe to the greatest indig-
nities that a man could suffer, for our sakes : in so much
as the scripture saith, he did annihilate himselfe, that is,
he was content to be in no account, that we might be
pretiously esteemed.

The wrying of the mouth, and nodding the head are
vnciuill, foolish, and despitefuU gestures, such as ciuil.
Make a discrcct, and moderate men would haue beene

noTthe" ashamed to vse : but if malice haue got the

head. bridle in the necke, howe will not wicked men

transgresse the lawe of ciuiU and courteous behauiour ?
yea the sence of nature and humanitie they will trample
flat to the groud, as if they lost both ciuilitie and manhood :
which point may further appeare in the mocking speeches
which they vtter against Christ now hanging vpon the
crosse : which mocking gestures and speeches
shewe more then barbarous despight, and deiiuerhim,
brutish malice : for a person that is con- *•=■
demned to die, yea nowe in execution is pittied and
praied for by aU the beholders, yea euen the hearts of
Adamant then will soften to here a man in extremitie
of paine readie to die, yet then these monsters of men
and nature are neuer a whit asswaged towards him,
but reioyce then at his woe, and scoffe at his fall : sajdng :
God hath forsaken him, he loueth him not, he neuer did
trust in god, as he pretended : for then surely God would
not suffer him to perish, but would deliuer him : or if he
himselfe were a sauiour he would saue himselfe and others
and come downe from the crosse, that we might know him
to be the sauiour and beleeue in him : but we are to know
these things are otherwise, for God may loue a man, and a
man may trust in God, and yet still continue in affliction :
so we se the martjrrs die for Christ and perish in regard of
the outward man, & that they loue God, and God loueth the

Morning Starre 33

stil : and so was it with Christ : which may serue to mussel
the mouths of the wicked worldlings, that presently think
gods children forsaken of god, and that they are naughty
persons because they sustain the crosse & sometime fall
vnder it : nay cotrariwise they should thinke it a signe
of Gods hatred not to be vnder the crosse as it fareth
with many wicked men, that thus the Lord fatteth the
for the day of slaughter.

But thou didst draw me out of the womb : thou gauest
me hope at my mothers breast.

I was cast upon the eue from the womb ;
thou art my god from my mothers belly.

Howsoeuer these murderers of Christ delt with him,
yet he assureth himselfe of Gods fauour and mercifull
protection still, seeing that he had so graciously preserued
him, euen from the birth, the womb, and the conception :
For God did by an especial prouidence watch ouer
Christ in aU ages and times of his life, yea euen at his
conception, when he was to be framed in his mothers
womb : which thing may a litle be considered of in this
manner following.

The Lord preserued Christ in his conception from the
contagion of sinne, he beeing framed of the substance of
the virgin by the power of the holy ghost without the
helpe of man, by reason whereof the course of originall
sione was stayed which is deriued to vs in generation :
wherefore in this sece Christ had no father.

In his birth also hee was preserued by the speciall
prouidence of God, that he perished not, though hee was
borne in the stable and laid in the cratch, and wanted the
other ordinary helpes which women in such cases haue
for their childe at there natiuite : for it is probable they
wanted a fire, the stable beeing no fit place for that
purpose, besides the vnhealthsome sauor of the stable,
&c.

In his education and nourishing, he was kept from
the conspiracy of Herod that sought his hfe, when his
mother fled into Egipt to saue his hfe : also when the
innocents were slayne : when he was lost by his parents
and found againe disputing with the doctors in the temple.
In his life when he was called forth to the execution of

w. 3

34 The Bright

the mediatorship after his baptisme, he was preserud
from many conspiraces of the high priest and the pharises,
and the rulers of the people, who sought to haue slayne
him, but he was preserued by the Lords providece till
the appointed time.

Wherefore seeing god had watched ouer him aU his
dales hitherto hee nowe fuUy assureth himselfe of Gods
protection and assistance at this brunt also.

And as this is true in Christ the head so also after a
certaine manner is it true in his members, all the children
of God, ouer whome the Lord watcheth by his gracious
preseruation, and that in there conception. lob. 10.
10. 11. and Psal. 139. 13. 14. 15. 16. which two places
beeing viewed doe largely expresse this point : as also
in there whole hfe : Psal. 121. toto. Which may serue
to comfort the poore members of Christ, that peraduenture
might think by reason of there base respect themselues
vnworthy to be regarded by God, seeing the world so litle
regard them, surely they are to knowe that he hath
nombred there bones, and aU there mebers are written
in his booke, yea he knoweth the nomber of the heares
of their head : & therefore in this regard they may be
comforted : Lazarus was poore and yet the Lords angels
ministred to him. lu. 16.

Lastly from the force of the argument, vsed here to
confirme the faith of the prophet in assurance of future
mercy grounded vpon former experience thereof we are
admonished to crdicle & record vp, and as it were hang
vpon the file, all the fauour of Gods mercy vouchsafed
vs, that from thence in time of need, we may gather faith
& comfort : for our faith is weak, and a litle thing wiU
not comfort vs in extremitie, we had need therefore to
write a booke of remembrance of aU the former experience
of Gods mercy thereby to support our infirmity so Dauid
did when he was animated to encounter with Goliah.

Morning Starre 35

The request or petition of the Prophet
propounded.

F. 11. Be not farre from me, because trouble is neere,
and there is none to helpe, <fcc.

Out of this verse two things may be gathered : first
that a Godly man may be troubled and helples : as was
Christ, & the prophet m this place, All Christs apostles
forsoke him, euen Peter that professed the contrary, and
at the first seemed more forward then the rest by fighting
for him : yea & lohn whome Christ loued came away
without his coate where Christ was apprehended : The
Apostle Paul. 2. Tim. 4. 16 saith that when he was to
appeare before Caesar all men forsooke him : for indeede
there be very few or none to be found that dare and will
stand out boldlie to helpe in time of neede, that dare
cherish a man that is persecuted for the truth : although
they wish the cause and the person well, yet they dare
not be seen throughly in the matter, but then Christ
shal shift for himself e, if his life be once called in question :
now therefore if we se gods children thus afflicted and
helples, conderane them not, conclude not there vpon
that they are naught, for the deare children of God,
yea Christ himselfe was afflicted and desolate that is
helplesse.

Secondly heare note we, that though the world offoard
no helpe to Gods children, though all forsake them, yet
the Lord will not forsake them : so saith the Apostle,
2. Timoth. 4. 17. So saith Christ, loh. 16. 32. though
Christ were alone and desolate in regarde of mans helpe
and comfort, yet he was not alone, but the father was with
him, and though Paul was helpelesse when he appeared
before Nero the Emperour, yet God dehuered him out
of the Lyons mouth ; for God wil either deliuer, or giue
strength and patience to beare the affliction : which is
matter of consolation : this the three children knew
right wel, Dan. 3. 17, 18 which were threatned with the
fierie furnace, which ministred comfort to them in deadly
danger : with this the Prophet encoiu-aged himselfe
Psal. 23. To walke fearlesly through the valley of the
shaddowe of death, considering Gods presence with him.

3—2

36 The Bright

The affliction that immediately seazed
upon Christs soule.

12. Many Bulls haue compassed me, mightie huls of
Vers. 12, 13, Basho, haue closed me about.
14, IS- 13. They gape upon me with their mouthes,

as a ramping and roaring lyon.

14. / am like water powred out, and all my hones are
dissolued : mine heart is like waxe, it is molten in the
m,iddes of my bowels.

15. My strength is dried up like a potsheard, and my
tongue cleaueth to my iawes, <b thou hast brought me into
the dust of death.

The Apostle Peter : 1. Pet. 5. 8. calleth the deuill
a roaring lyon, who goeth about continually seeking whome
he may deuour : and in this place the Prophet saith, that
his enemies gaped vpon him like a ramping and roaring
lyon : whence probably may bee coniectured (the two
properties of a lyon fitting so wel togither both here in
the Prophet, and also in the Apostle) that the enemies
that now afflicted Christ were, the deuiU and his angels.

1 Pet. 5. 8. &»? Xewv apvo/xevos k} KaTairivcov.

Psal. 22. 13. arich . . shoeg . . . toreph.

Wherefore we wiD take it as graunted, that in this
place the Prophet f oreteUeth the sufferings that directly
and properly and primarily befeU Christs soule : which
may further be prooued by the strange effects which the
prophet rehearseth, vers. 14. 15. that followed his affliction:
as the dissolution of al the faculties of the soule, or the
intermitting their functions, which the compassing and
inclosure and gaping of his enemies, could not worke in
him : & againe whereas in the v. 21. he desireth to be
deliuered from the lyons mouth, how can this be expounded
but of the power of Gods wrath, nowe vrged & enforced
by the deuill against him : in regard whereof he desireth
to be deliuered : all these things compared togither carie
me easily to think that here the affliction proper to Christs
soule is expressed. Therefore the might, malice, and
mischeife of the deuils are here to be considered, who in
this place are called mightie Bulls, and a raping & roaring

Morning Starre 37

lyon, there being one deuil the cheife, and the rest con-
senting and conspiring with him.

The power of the deuils appeares in this, that they
are angels, and although through their fall they haue lost
grace and glory, yet their other quaKties which the Lord
endowed them with in their creation remaine : as namely
their strength : now the strength of an angell is wonderf ull
great (though not infinite :) as may appeare, in that the
angel ouerthrewe in the hoast of the Assyrians in one
night, an hundreth foure score and fiue thousand, Esay,
37, 36. Also in the time of Dauid seauentie thousand in
three dales, 2. Sam. 24. 16. And in Egypt euUl angels
destroyed all the first borne of Egypt. Psal. 78. 49. 50.
61. And as it may seeme in a peece of a night : yea
surely it is likely, that if God should permit, the deuils were
able to destroy all the men, and all the creatures in the
world, and mingle heauen and earth togither.

The malice of the deuiU is as great if not greater then
his power, which may appeare in two particulars : first
in that he setteth himself e against God and Christ, whereas
he knoweth he getteth nothing by it, but vengeance.
Secondly in opposing against the Church of God, and
his seruants : whereas he knoweth he cannot hurt them,
nay rather he doeth them good : he afflicted lob, and yet
he knewe lob by Gods own commendation to be Gods
seruant : he tempted Christ, whome hee knewe to be the
Messias and Sauiour of mankind.

The mischeife of the deuUl also is as great, as it pro-
ceedeth from him, and as it seazeth vpon some persons :
he brought Christ to death, lob to beggerie : he worketh
mischeiuously by the witch to destroy the goods and
children of men both good and badde : he bringeth men
into sinne and keepeth them in it, and so worketh their
destruction and damnation, which is the greatest part
of his mischeife, howsoeuer it is not so easUy obserued.

As the deuU is thus mightie, malitious, and mischeiuous,
so vndoubtediy he bestird himselfe with aU his skil to
afflict Christ, and he euen to the vtmost he could doe,
no doubt wrecked himself vpon Christ, to spoile him if
it had bin possible : & so doth he and wil do to all gods
children : yea he carying an vniuersall hatred to makind

38 The Bright

& al Gods creatures, will worke what villanie he can vpon
them : he carried the swine headlong into the sea : he
caused the man that was possessed to beat himself with
stones, &c. Here therefore we see the goodnesse of God
towards vs, & toward mankind in generall, who represseth
& bridleth the deuill, and chaineth him so as he cannot
doe what he list : for the we should not keep our cattel
from his hands, nor money in our purses, nor any of our
goods for our vse : nay our bodies should be sure to be
tormeted stragely, and worse then that, if god should lay
the raines in his necke : aU men therefore good and bad
are to consider Gods goodnesse towardes them thus
farre forth, that they are moderately preserued by him
in their outward estates from the deuils tyxannie.

It may be demanded how farre forth the deuill could
and nowe did preuaile against Christ in this They com-
place : or whether the deuils were the and gap °^^'
executioners of Gods wrath, now vpon our •^po" me.
Sauiour Christ : whereto answer may be made thus.
First it seemeth that the inflicting of Gods wrath vpon
the creature is Gods worke onely, and there is no creature
that can poure Gods wrath vpon another ; for the wrath
of God beeing the curse of the lawe to be inflicted vpon
the transgressors of the law, for the breach of the lawe,
whereby Gods iustice is violated, and this curse, or this
wrath of God beeing the effects of his iustice, it is not
conuenient to assigne the execution thereof to the deuill.
For the deuil being himselfe subiect to, and tormented
with the sense and feeling thereof, and there being no
superiour power to torment the deuill, but God, he himselfe
must needs be the executioner of the deuils : and there
beeing a kind of infinitnesse in Gods wrath, so as the deuill
thereby is ouerwhelmed, howe shall it be said with reason,
that he that is very vnable to sustaine it, should inflict it,
he that cannot beare it himselfe should lay it vpon others ?
and as he that is hanged cannot be hangman ; no more can
the deuill that is tormented with Gods wrath, torment
others therewithall. Therefore the Lord with his owne
hand doeth immediately inflict his wrath vpon the creature,
whether men or Angels : and as God had the helpe of
no creature in the creation, redemption, iustification,

Morning Starre 39

sanctification, and saluation of the Church, no more hath
he any helpe in the damnation of any creature.

Wherefore the deuils were not Gods instrumets of
powring his wrath vpon Christ, and yet Christ suffered
immediately from the deuils, as it is here recorded, for
they tempt him, and terrifie him, they compasse him
about, and inclose him with temptation, they gape vpon
him with their mouthes as readie to deuoure him and
teare him in peeces, that is, they vrge and enforce the
wrath of God with all possible argument and reason,
aggrauating it to the vtmost of their skiU. And it is
euidet that they tempted Christ, and no doubt Christ
could not sustaine the vrging of the temptation without
some sorrowe and griefe and vexation of heart, as euery
godly man hath experience, when he resisteth a tempta-
tion : for conclusion of this point, the deuils did not
execute Gods wrath vpon Christ, but the deuils did tept
and terrifie Christ otherwise.

The effects that followed vpo the torture which Christ
sustained, proueth the stragenesse and extra- i am uke
ordinarinesse thereof, to omitte the effects water powred
which are set downe in the story of the bones dis-
gospel, whece should the dissoluing of the soiued, &c.
facultie of sense and motion proceede ? in so much as
that the bones beeing vntied were seuered each from other ?
surely euen as Baltashar when he saw the hand writing
had his ioynts, through the feehng of some diuine power
that in iustice smote him for his sinnes, loosed, so as his
knees beate together, the animall facultie for a season
beeing suspended, euen so was it in Christ. Againe
whence came the melting of the heart like waxe, the drying
vp of the strength like a potsheard, but from the intoller-
able heat of Gods firie wrath which nowe pearced our
sauiour Christ, and consumed him as the fire that came
downe fr5 heauen consumed the sacrifice into ashes :
which was a tipe of this fire which thus dryed and scorched
our Sauiour Christ and melted his heart, as waxe melteth
at the sunne : How came it to passe that ^y tongue
Christs tongue claue to his lawes ? was it im- deau^e^h jo
moderate drought that caused it ? but then it ""^ ^"^"^
should haue bene said : to the palate : but the prophet

40 The Bright

saith to the lawes: according to the latine phrase vox
faucihus hceret, Christ was not able to speake, but his words
were halfe words, words sounding a farre of, faintly, his
tongue f aultred as it were in speaking it may be that Christ
was drie but that drought signified in the GospeU when
they gaue him viniger mingled with gal should haue beene
mentioned in the 16. verse in due place when he suffered
vpon the crosse, and not here where the effects of an other
torture are repeated, namely of that which imediately
affected his soule, as hath beene said ; surely in all likeli-
hood of reason some extraordinary tortures are here
implyed which produce so Strang effects, and make such
deepe impressions in al the faculties of the soule, animall,
vitall, naturall, reasonable : whereby the parts of the
body seruiceable to the soiile for the execution of her
faculties are forsaken.

The vse of this doctrine is to teach vs carefully to
auoid sinne which wrought such strange affectes in Christ
satisfjdng for sinne, beeing god also : alas how shall wee
vild wretches be able another day if it fall to our Lott
for our sinnes to sustaine the least hellish torment ? it
is no maruaile though the rich glutton in hel crie out of
his tong, & though Baltashars knees knocke together,
though ludas hanged himselfe, and Cayn blasphemed,
and SauU fell vpon his sword, seeing there are such intoller-
able effectes foUowe the wrath of God euen in the sonne
of God himselfe as are here mentioned.

Here the prophet turneth his speech vnto the Lord :
& whereas before he had made a narration Thou hast
of the might mallice and mischeefe of his in°"fhe^st
enemies how they had afflicted him, by terour of death.
and temptation, and how straungelie this affliction
tortured him, that it caused the faculties of the soule to
intermit there functions in there proper parts of the bodie,
now he maketh an apostrophe as it were vnto the Lord,
and telleth him, that it was he that had brought him to
his death, for though his estate nowe was in all likelihood
of reason irrecouerable and remedilesse, beeing spilt like
water vpon the ground, which cannot be gathered vp
againe, yet all this sorrowe did not kill him, but he chan-
geth his speech, and saith : thou hast brought me into the

Morning Starre ^i

dust of death : whece two things may be obserued : the
one is, that God had a streak in the death of Christ, not
onely by permitting the lewes to kiU him, which shall be
handled afterward in the 16. and ] 7. verses, but by pouring
his wrath vpon him, which hastened his death the sooner,
in so much as the historie in the gospell saith, he was dead
sooner then the theeues who died the same death with
him, as is likely : which hastie death of Christs was caused
no doubt by some inwarde cause, which was Gods wrath,
that had wrought the former strange effectes in Christ :
that it may be properly said that God killed Christ rather
then the lewes, though the lewes also tortured his bodie,
so as that in time he should haue died. The other thing
that we note here is, that all the might, malice, and
mischeife of the deuills, and the lewes which was exprest
in the torturing and tormenting of Christ, could not haue
killed Christ, except God had killed him. For Christ
beeing God, could if it had pleased him, and if the decree
of god had not beene otherwise, haue retained his spirit,
cured his woimd, or destroyed his enemies that they should
not haue beene able to wound him : in regard whereof hee
saith. loh. 10. 18. that he had power to lay downe his life
and to take it vp againe, and that his life was not wrested
out of his hand but seeing God had decreed it otherwise
therefore Christ must needes die, and yet the principaU
crucifier of Christ (that I may so speake generally) was
God himselfe, who besides that he vsed the lewes, and
the Deuills as his instruments to murder Christ yet he
retayneth in his owne handes one soueraigne torture, the
most fearefull wrath of God to bee inflicted vpon Christ
our surety, in regard whereof the prophet saith of Christ,
thou hast brought me into the dust of death.

Summarily (to ende the torments which immediatly
tortured Christs soule) wee may here obserue that Christ
was thus afflicted as is rehearsed akeadie, both willingly,
and necessarily : willingly in that he suffered the Deuills
thus to assault him with terour and temptation : neces-
sarily in that God had a hand in killing him, and bringing
him to the graue which is deaths dust : and indeed Christ
did willingly and yet necessarily suffer all that hee suf-
fered: hence then two consequents foUowe immediately.

42 The Bright

1. Christs infinite loue that was content and willing to
suffer such hardship for vs wretched caitifes : and.

2. That no lesse then that which Christ suffered was
sufficient for our redemption & reconciliation to God,
seeing that he suffered all that he suffered necessarily :
for if it bee supposed that the least suffering of Christ had
beene enough to haue appeased God towards vs, then it
is superfluous and vnnecessary that Christ should come
into the dust of death : should haue such straung effectes
in his bodie before his death ; should be subiect to the
terour and temptations of the deuil : to the woundes and
stripes of the lewes : but because it was necessary that
Christ should suffer all these things and so enter into his
glorie, therefore the least suffering of Christ was not suffi-
cient. This also might call into question the loue of God
to his beloued sonne in that hee would bring him to the
dust of death, if it were not necessary : and if it were
necessarie that Christ should die & that by Gods owne
hand (rather and more then by the lewes woundes, and
the Deuills worke) as is here noted, I would knowe what
that hand of God was, if it was not the wrath of God
working the former straung effectes in Christs bodie :
and if Christ must of necessity die, why must he not of
necessitie suffer Gods wrath properly ? shall we say Gods
loue would not suffer that ? but Gods Justice did require
it : and Gods loue would suffer him to die : but necessitie
vrged a despensation ? what necessity I pray you ? euen
this perhaps that if Gods wrath had seazed vpon Christ,
hee would haue bene forsaken of God : why ? he was
forsaken of God Psal. 22. 1. all comfort was secluded from
him, and yet all grace was present with him : but it was
impossible that Christ should suffer gods wrath ? where-
fore impossible ? because he was God ? therefore also
it was impossible that he should die, but possibility
admitted his death : and why not Gods wrath ? for
neither the Godhead died nor suffered Gods wrath, but
the manhood only and the hypostaticall vnion was neuer
dissolued & there is no daunger of fearing any absurdity
to ensue vpon the suffering of Gods wrath rather then vpon
the suffering of death : for despaire, want of faith, loue,
&c. are not to be feared.

Morning Starre

43

The affliction that immediately seazed upon
Christs bodie.

16. For dogges haue compassed me, and the assembly of
the wicked haue inclosed me, they pearced my

hands and my feet. ^- '^- '7- is.

17. / may tell all my bones, yet they behold and looke
upon me.

18. They part my garments among them and cast lottes
upon my vesture dsc.

These words containe that affliction which directly
and immediately was inflicted vpon Christs bodie, which
no doubt pierced the sensitiue part of the soule, which was
inherent in the parts of the bodie wounded, for we see
woundes in the parts of the bodie are sensible, and so
very grieuous : the reason is, for that the obiect and the
instrument of sense are ioined togither without a medium,
whereas there ought to be a competent distance, and a
couenient medium, which is called Cuticula.

Here in the first place the persons inflicting these
bodily torments vpon Christ, are to be considered, who
are called dogges, whereas the deuils in the former part
of Christs torments were compared to Buls and Lyons :
& the comparison hath in it excellent conu^niencie &
proportion, for as it is an easier matter to encounter a
dog, then a mightie madde BuU, & a lyon, so the conflict
which Christ had with the wicked, which were but a
company of curre dogges, was nothing in comparison of
the combate he had with the deuill and his angels, whose
malice, might, and mischeife against Christ surpassed the
villanie of the lewes, as farre as the lyon rampeth and
roareth more cruelly then the dogge barketh : and yet
Christ suffered more then that also, which was the
coplemet of al misery.

The wicked in the Scripture are compared to dogges in
respect of two properties which dogges haue, wherein
wicked men are answerable to them : the one is churlish-
nes the other is filthines : for the dogge will snarle at
him that beateth him for his fault, yea though he be his
master. Mat. 7. 6. and he wiU also turne againe and eate

44 The Bright

the carrion which he hath vomited, 2. Pet. 2. 22. which
noteth out vnto vs two sorts of wicked men : one is open
persecutors that reuUe and persecute them that smite
them with holesom reproofes, when they are faultie :
another is temporizing hypocrites, that hauing made a
shewe of godlinesse, as if they had vomited sinne out of
their soules, yet at length returne again, & take vp their
former sinnes, which only for a time in hypocrisie they
forsooke.

Further this place warranteth (and innumerable more)
that the assemble of wicked men that are temporizers or
persecutors may lawefuUy be called dogges, or a kennell
of hounds : men now a dales that serue times, and per-
secute the church take it in dudgin (as we say) that they
shuld be called dogs, or swine, or lyons, or beares, &c. &
yet they haue aU the properties of these brutish creatures,
as if bruite beastes were metamorphized & chaged into
men, as the heathen haue allegorized : of such persons.
I would demad this question ; whether is worse to be a
dog, or to be called a dog ? may not a man call a dog a
dogge ? Wherfore if such me be dogs, I knowe no reason
but they may be so called, especially the h. ghost going
before, whose example is our instruction in the same
case : either therefore lett such men cease to bee dogges,
or if they still continue dogges let them be called
dogges.

Againe some take the prick whe they are not prickt
at aU in the ministers intentio- althogh they are prickt
in the Lords disposition : for sometime the minister
intendeth in his ministerie that which neuer pearceth :
& sometime God causeth that to pearce in his ministerie
that which hee neuer intendeth, that it may be knowne
that Pauls planting, and ApoUos watring is nothing except
God giue increase : There are men called by the names of
beasts, as lyon, fox, hart, hare, hound, or so forth, and
these men are some good some bad, as our owne experience
may informe vs well enough : nowe sometime it falleth
out that the minister in his ministerie is occasioned by the
scripture to vnfold the euill properties of wicked men in
regard whereof they are copared to beasts as the lyons
properties are prid and crueltie, the foxes craft and sub-

Morning Starve 45

teltie, tlie hearts fearefullnes, &c. and it may fall out that

some wicked man called lyon hath the hons prid and

cruelty, some wicked man called fox hath the foxes craft

and subteltie &c. now if these men take themselues either

named or aymed at in the ministerie, where as it may be

the minister neuer dreameth thereof ; or if the minister

intend such a thing, whence should a man say this pro-

ceedeth ? without doubt either grosse folly, or an accusing

conscience, or meere maUice, or brutish ignorace bring

me into these surmises : howsoeuer it be gods word, it

is a sharpe two edged sword ; & the minister by gods

prouidece, which to him perhaps is chance medley,

sometime shal woiid him whome he neuer aimed at, or

harden him, whome he neuer thought of : for the word

of God is both a sauour of Ufe & of death to seueral sorts

of persons. These are the persos that afflicted Christ,

let vs further consider what afflictions befel him : they

crucifie him, & mock him, they strip him naked, and

dispoile him of his garments : all which are so many

sufferings of Christ for our good : he was crucified, &

suffered the most accursed death of the crosse, to deliuer

vs fro the curse of the law. Gal. 3. 13 he was mockt to make

vs honourable, he was robbed to make vs rich, & was stript

naked to couer our nakednes : al these benefits we haue

fro all Christs sufferings, though not each of them seuerally

fro the like suffering in Christ, howsoeuer allegorically thus

applied.

But one thing especially is here to be considered con-
cerning the crucifying of Christ, in what Theypierced
sense Christ beeing vpon the tree, & there put ^y 'J^"'^^
to death, was accursed ? for expositio wherof, fe"et,Tmay
we are to know, that to die vpon a tree is ^^^^^^J^^^' ™y
not a thing indeede accursed, either in nature
or ciuill constitutio, or of it selfe. Nature doth not teach
vs, that to hang vpon a tree is a thing accursed, more
the to be thrust through with a sword, or to be prest to
death, or to be burnt, or so forth.

Againe no positiue or ciuill lawes of any nation vnder
heauen haue accursed those persons that haue beene
hanged vpon a tree vntill their bodies haue died, indeed
the death is something more base and vilde then some

46 The Bright

other kind of death, is, in reputation among some persons,
whence in our nation it seemeth that noble men haue some
priuiledge that way, that they die not as other sorts of
persons die. And lastly, the death of the tree hath no
curse in it seLfe : we reade of diuers men that were godly
men that died vpon the tree ; as the penitentiarie that
died with Christ, & Christ himselfe also : and experience
teacheth vs that euery yeare : for many men betwixt
their condemnation and execution haue beene deepely
humbled for there sinnes, and so haue died the true ser-
uants of God : wherefore the death of the crosse (which
Christ suffered) was not thus accxursed : how then was it
accursed ? surely by the iudiciall and ceremoniall lawe
of Moses and not otherwise : that lawe which Moses gaue
from God the lawgiuer of the lewes Deut 21. 23. conteyn-
eth a prohibition with a reason annexed thereto : The
prohibition is in these words : Thou shalt not suffer his
bodie that is hanged vpon the tree to remaine all night vpon
the tree : and this prohibition is a meare Iudiciall law of
Moses the which the people of the lewes onely, were
bound to obserue ; which lawe if the people of the lewes
had violated, they sinned so against God, that the land
was defiled with the sinne, Deut. 21. 23. The reason of
that prohibition is in these words : For the curse of God
is on him that is hanged : and this reason is a meere
ceremoniall lawe : (for it hath bin prooued, that neither
by the lawe of nature, by ciuiU or positiue lawe, or of it
selfe, to be hanged vpon a tree is accursed ;) it is therefore
a meere ceremonie : but we know that Christ is the sub-
stance of euery ceremonie : wherefore the Lord foreseeing
that Christ should die vpon a tree, & vpo the tree suffer
the curse of the lawe due vnto our sins, as our suretie :
therefore he typically figured out this curse in the death
of malefactours amog the people of the lews, that were
haged vpo the tree : so that euery malefactor that was
haged amog the lews, was a type of Christ, and therfore
was accursed : not really (for it is want of charitie to
think so) but ceremonially and typically, represeting vnto
vs Christ, who was truely and really accursed for vs : in
that he sustained gods wrath which is the curse of the
lawe, which we should haue sustained : wherefore seeing

Morning Starre 47

Christ was really accursed, as hath beene prooued by
this discourse, therfore he vndoubtedly suffered gods
wrath which is the curse.

Whe they had nailed Christ to the crosse and wrackt
his ioynts so as that his bones might bee Yet they
numbered they heape vpon him all other indis- ^^^°^^ *

•j-ji iii/> ^ 1 , ^ looke vpon

mties they can : and therefore first they behold me.
& look vpon him : alas it was a pitifull sight for one that
had any manhood in him, to see a man nayled hands and
feete with great nailes (as they must needes be seeing the
hebrue word signifieth such a pearcing, as was more like
digging : or such a pearcing as a lyon maketh with his
clawes) ; to see the blood issue abounly out of the woundes;
to see his bodie strecht so as that one ioynt was seuered
from an other which is an extreame torture, for a bodily
torment ; and yet they behold and look vpon him without
any pitty at all ; nay they mock and derid him as ap-
peareth plaine in the historic of the Gospell, & when he
would haue had a htle drinke to asswage his thirst, they
gaue him viniger mingled with gaxil to increase his thirst
the more, gauU beeing a thing biter of it selfe ; all these
shameful! outragies they offered to Christ nowe in djdng ;
whence we may cosider ; not only the barbarous crueltie
of these persons, but further the nature and property of
sinne which is to grow one from degree to degree, till it
come to an heigth and a f earef ull excesse ; these persons
first contemned Christs doctrine, depraued his life, cosented
to his death, now most cruelly murder him, and yet that
doth not satisfie them, but they mock at him in the
middest of his misery : & will not affoard him any ease at
al : It is good to gainstand sinne at the first, least if it
get groud of vs at length it conquer and subdue vs : for
the Lord sometime accustometh to punish one suine with
another, and when men will not preuent small sinnes, they
shall bee plunged into a sea of fearefull impietie : as the
Gentiles because when they knewe God they did not
glorifie him as God, fell to Idolatrie and after that to sinne
against nature : and they in the seate of Antichrist
because they receiued not the loue of the truth, therefore
are giuen ouer to Strang delusions to beleeue lies that they
might bee damned. Rom. 1. 2. Thes. 2.

48 The Bright

Wlien they had thus shamefully handled Christ, they
proceede to the deuiding of his garments (for They part
thev stript him of his cloathes when they my garments
crucified him) and here wee may obserue lottesone
diuers points worth our noting : for what ™y vesture.
should be the reason that the holy Ghost should thus
carefully expresse this practise of the souldiers in deuiding
his garments & casting lottes for his vesture ? no doubt
this is some speciaU matter euen in this their practise,
especially seeing the Euagelist also testify the same thing
to be done by the soldiers : some allegory the matter after
this manner : the garmets of Christ (say they) are the
scriptures : the vesture of Christ is his Church, the soul-
diers are heretiques : For although the heretiques rend
the scriptures with false exposition &c. yet they cannot
dissolue the vnitie of the Church with there errours :
This doctrine is true, but it is not intended in this place.
It is a meere folly and dotage thus to abuse the scriptures,
though the allegorie be neuer so wittie. But we are to
knowe that one reason why the Euangelistes expresse
these things is for the verifying of the prophecy : that the
euent might declare the truth of the prophecy : other
profitable considerations may hence be raised.

1 The souldiers deale as theeues which haue gotten
a bootie : they make no conscience of robbing a man &
yet they make a scruple in deuiding the spoile : the soldiers
make no bones to kill Christ, and rob him of his garments,
yet they are curious in the deuiding his apparreU amongst
them : for it is a right propertie of an hypocrite to swallow
a cameU, and to strayne at a gnatt : to tith mint, cummin
and annise seed, and to neglect Judgement, mercy, and
faith : the soldiers neuer strayne curtesy to iniury Christ,
but they wil not iniury one another.

2 Againe the Holy Ghost seemeth to laie another
fault among the soldiers that they cast lottes for trifles,
as if men should card and dice for a coate : we neuer read
in all the scriptures that lottes were vsed but in waighty
matters, and it seemeth to be to take the name of God in
vaine, to sport our selues with his immediate prouidence,
as lots are.

3 Furthermore (if that bee not assented vnto) yet

Morning Starre 49

here is another thing flatly reproueable, that by lottes
(as it were cardes and dice) they would compasse parts
of their maintenance, getting away from another ma by
lott that which before was not theirs or wherto they had
no title : for one of the souldiers must needes haue the
whole coate (for seeing it was without seame they would
not cut it) and so the other three soldiers lost their parts
and he that gott the coat by lott, was a theefe to the other
three : for god hath appointed men to get there goodes
by labour and lawf uU contractes not by carding and dicing
and lotting, as the soldiers doe in this place.

4 Lastly : it seemeth that Christs coate was worth
somthing, as also his garments for otherwise the souldiers
would not haue regarded the thus as they doe : and Christ
was not so poore and beggerly, as some begging fryers
might peraduenture suppose him to be : neither is begging
a state of perfection, better then possessing & vsing riches :
we read that Paull had a cloake which he left at Troas,
& it is hke he carried another with him, except we say he
borowed one or went in his lerkin : and though some
mens riches are a snare vnto them, yet that is not in their
riches, but in their corupt harts which are set vpon their
riches : some mans pouertie also is a snare vnto him but
that is in the wickednes of his owne heart also rather then
in pouertie.

Of the request and petition of the
prophet repeated.

19. But be thou farre of Lord my strength : hasten to
helpe me.

20. Deliuer my soule from the sword, my desolate
soule fro the power of the dog.

21. Saue me from the Lyons mouth, and answer me in
sauing me from the homes of the vnicornes.

Hitherto the sufEeringes of Christ haue beene discussed :
nowe it foUoweth to intreat more largely of the prayer
that Christ maketh, the substance whereof is here set
downe by the prophet and it accordeth with the prayer
which the Euangelist setteth downe Math 26. and loh. 12.
Let this cup passe from me. &c. saue me from this houre &c.

w. 4

50 The Bright

where this question commeth to be scanned. : what
Christ praied for in this place, and in these two places of
the Euangelistes : or what Christ praieth against : for
the on of these include the other, and the supplication
includeth the deprecation : for solution whereof : It
must necessarily be granted that he praieth either against
a bodily death, or against Gods wrath ; if it be saide, that
he praied against a bodily death, then also it must needes
be that he prayed either that it should not Ught vpon
him, or that it should not triumph ouer him ; that is that
the power of death should not hinder him from rising
againe, that he should not be held of the sorrowes of
death. Act. 2. 24.

Againe if it be said that he prayed against Gods
wrath, then one of these three things must of necessity
be graunted : namely that he prayed.

1 Either that Gods wrath should not Ught vpon
him.

2 Or that it might depart from him beeing alreadie
vpon him.

3 Or that it might not swaUowe him vp and ouer-
whelme him and eternally detayne him, and so cause him
either to forfeite, or not to accomplish our redemption.

There beeing thus a sufficient enumeration of parts,
let vs proceed further and inquire against which of al
these he prayed.

First therefore he prayed not against death that hee
might not tast it : for God had. determined that hee should
suffer death, and he knewe it very well it beeing figured
in the sacrifices of the old law, whereof he was the sub-
stance prophecyed by the prophets, signified to the dis-
ciples by himself e. Mat. 16. and to say that he prayed
against that, for which he knewe he came into the world
were to make him pray against his knowledge, & against
the expresse will of God reuealed in the word, which were
blasphemous to say of Christ in whose mouth there was
found no guile.

Secddly also he praied not against Gods wrath, so as
that it should not light vpon him : for Matth. 20. 22. he
saith plainely, he must taste of that cuppe : wherefore he
did taste it when he praied it might passe from him,

Morning Starve 51

Math. 26 & the conditio which is exprest in this praier
argueth so much : for in the place of Mat. 26. 42. Christ
saith thus, // this cuppe cannot passe from me, but that I
must drinke it, thy wil he done : which wordes plainely
import thus much : that whereas before the first time he
praied this praier, he directly said : let this cup passe
from me, adding the conditions : Math. 26. 39. There
was some opposition betwixt his naturall will and gods
wil : nowe the second time he praied, Christs will is
wholly submitted and subiected to Gods will, to drinke
the cup prepared for him by God : as if Christ had said,
Father if it had beene possible, and agreeable to thy wiU,
I could wish that this cuppe of thy fierce wrath might
passe away, so as that I might not tast it, but seeing it
cannot passe tiU I haue drunke it, I submit my selfe to
thy will. And this praier in the same wordes he vttereth
the third time : Math. 26. 44. Where the changing of
the wordes of the prayer in the verse, 42. is to be carefully
noted : which change is retained the third time he praied,
V. 44. as if Christ had now vanquished nature by grace ;
for there was in Christ both nature &r grace, and that this
second praier was a correcting of the former : not as
though his first praier were simply bad, but that nature
seemed to carrie a greater sway in the first, then in the
secod, & grace throughly corrected nature in the secod :
other correcting I meane none : wherefore here Christ
praied not that Gods wrath might not at al light vpo
him.

Thirdly therfore, & for coclusion, he praied against
the other 3. parts of the distribution mentioned before :
against the dominion and continuace of gods wrath, and
death. Against the dominion of death and gods wrath
he praied vndoubtedly, and that properly as our inter-
cessor, that neither himselfe the head, nor we cosequetly
the members, should be subdued & ouerwhelmed of them :
but that himselfe, and we by him might conquer & van-
quish them, & triumph ouer them : and so
he was heard fro that which he feared. One ^ ' ^'^'
doubt will here arise, howe Christ could feare the dominion
of death & Gods wrath, for then Christ wated faith, &
doubted, which to say were blasphemy : for answer

4—2

52 The Bright

whereof, we must distinguish betwixt feare and doubting.
A man may feare that which he assuredly knoweth shall
not befall him : Adam in Paradise might feare the wrath
of god, and feare his apostacie & falling from God, which
was in him a vertue, & yet surely Ada had faith & a
perswasio of gods loue, & assurance to cotinue in grace,
if he would : so likewise Christ might feare least the wrath
of God might ouerwhelme him and vs, and yet be fully
assured of deliuerance from it : Feare is a naturall
affection : and no naturall affection is contrarie to grace,
but subordinate to it : and Christ feared these things
naturally, and furthermore the word evkd/3eLa, Heb. 5. 7.
signifieth a fearefull and carefull decHning and auoiding
some imminent danger, by reason whereof the minde is
possessed with a great anxietie and soUicitude, intending
it selfe, with all the powers thereof to gainstand the
impendent mischeif e : and thus Christ feared the dominion
of death and gods wrath, and for this purpose praied
against it, he beeing carefully and reuerently busied
about the recouery of himselfe, and the redeeming of vs
from the power of death and the sorrowes of hell : and be-
cause praier is one excellent meanes to furnish a christian
captaine against the enemie for obtaining the victorie :
therefore Christ prayeth with strong crying and teares
vnto him that was able to saue him from death eternall,
and was heard from that which he naturally feared, or
rather from that, for declining whereof he was reuerently
accumbred : nature working in him feare of it, and grace
stirring vp praier against it : and there is no absurditie
to say, that Christ praied against that which he certainely
and fully knewe should neuer befall his Disciples.

And as Christ praied against the dominion of death
and gods wrath, so he praied also that the wrath of God
might not stay longer vpon him, he beeing now alreadie
tormented therewithal!, & so he saith, let it passe from me :
saue me from this houre. For further explication whereof
consider 3. propositions or axioms following.

1 Christ sustaining the ful wrath of God in his soule,
was whoUy busied in his whole soule, and all the faculties
thereof in apprehending, feeling, and bearing it, so as
the soule & faculties thereof were distracted from all

Morning Starre 53

their obiects, & wholly applied herevnto : as appeareth
by the strage intermitting of the functios of the soule in
the parts of the body, mentioned, v. 14. 15.

2 We must distinguish nature & naturall infirmities
fro sin and sinful infirmities : it is a naturaU infirmitie
for a man to sleepe and be wearie, and so also sustaining
Gods wrath, to desire to be released fro it : but it is no
sinne at all.

3 We must knowe that Christ as he was man was
ignorant of some things, as namely of the day of iudgment.
Mar. 13. 32. for some ignorance is no sinne : as for a
minister to be ignorant of the manuarie trades : for a
man to be ignorat where hel is, of the orders of angels, &c.

Now for apphcatio of these three axiomes : sure it is
that when Christ praied, he praied without the least spotte
of sinne : and either of these axiomes rehearsed will
iustifie Christ praier from the least suspition of sinne : as
it is thought.

The first axiome iustifieth a certaine obliuioji or
forgetfulnesse in Christ, when aU the faculties of the soule
were interrupted through the sense of Gods wrath : and
wholly seazed with the intollerable paine thereof : this
I dare not peremptorily say, euery way to be good and
sound, neither doe I reprooue it : onely thus much, it
may seeme to be a fault for a man to forget when he ought
to remember ; and to say that Christ had nowe a holy
forgetfulnesse, when he should most of all remember,
euen when he was to make the vp-shotte (that I may so
speake) of our redemption, is not presently without further
inquisition to be admitted.

In regard of the second of these axiomes it may be
more probably answered, that Christ sustaining the wrath
of God, and hauing the nature of a man in him, which
desired releife fro so extreame torment (which is a natvirall
sinlesse worke) said to his Father, Let this cup passe, saue
me from this houre, dkc and in the very selfe same moment
of time that nature desireth, grace seasoneth and qualifieth
nature, saying. Not my naturall will, hut thy will he fulfilled :
therefore came I into this houre. So here there is first a
difference betwixt nature and grace ; then a subordinating
of nature to grace : also it may be a correcting of nature

54 The Bright

by grace, not as if nature were euil simply but a lesse
good : for it is good for the creature to preserue it selfe :
it is better to obey gods wil by suffering according to his
wil : especially considering the coincidence of nature &
grace in the same time & praier : for nature maketh the
request, gxace addeth the conditions.

Nature saith thus :

Father let this cuppe passe from me : saue me fro this
houre.

Grace saith :

// it be possible : ds not my wil be done, but thine ;
da therfore came I into this houre.

In regard of the third axiom aforesaid, it is thus
answered, that as Christ was ignorat of the day of iudgmet,
so without errour it may seeme, we may say he was
ignorat of the time how long or how oft he shuld suffer
the wrath of god : and so beeing vnder the hand of God,
& not knowing what space of time god in his euerlasting
decree had set downe for enduring it, or how oft it should
make incursion vpon him ; he praied. Let it passe, Sc.
that is, let it depart from me, I hauing now sustained it ;
or let it not seaze vpon me againe, I hauing already suffered
it ; sure it is, that Christ did vndergoe gods wrath a com-
petent time, and diuers times, as loh. 12. Once Gods
wrath like lightning did flash vpon his face ; also Math.
26. The secod time gods wrath most furiously assaulted
him, which wrought in him that strange agonie & sweat :
lastly, hanging vpo the crosse, when he cried out, My Ood,
my God ; why hast thou forsaken me ? & the third assault
was the Coplement of all his woes, for whereas before in
the Garden an angeU comforted, and so God had not
cleane forsaken him, now God vtterly withdrewe from
him aU comfort ; and so there was nothing but wrath
deuouring him & praying vpon him without all mercy
and comfort : but exquesitely to determine howe oft, or
how long at any time Gods wrath was vpon Christ, seeing
the scripture hath not exprest it, is meere curiositie ;
and if any man obiect that Christ prayed against Gods
will neuerthelesse in praying thus ; it is answered that
he praied against Gods secret wiU it may be and that is
no sinne ; and his prayer had conditions, & so it was not

Morning Starre 55

against gods wil ; It is no sinne for the sonne to pray for
the life of his father, which shall shortly die, hee praying
coditionally. Wherefore to end all this discourse of
Christs prayer ; it is iustifiable as we see, in diuers respects
by saying either he forgatt through the interrupting of
the soule ; or that nature corrected with grace made
this request ; or that he prayed through ignorance,
contrary to Gods secret will conditionally.

These things beeing thus discoursed the meaning of
these wordes in the psalme is very easie ; as if the prophet
should haue said more plainly and without allegory thus
aU the powers of darkenes now rage against mee, (the
dogge the lyon the vnicorne the sword) the lewes, the
deuill (which is the ramping & roaring lyon :) thy wrath
and the curse of the lawe : nowe father I doe not desire
that I may not incounter with them but that I may not
be ouercome by them, saue me from the dominion of
death & thy wrath (from the power of the dogge, fro the
lyons mouth, from the homes of the vnicornes) lette the
lewes (the dogges) crucifie and kiU mee, let the DeuiU and
his angels (the lyo the vnicornes) tempt and terrifie
me : let thy wrath and the curse of the lawe (the sword)
seeing it must needes torture me : but yet father saue me,
& by me thy whole Church from perishing vnder thy
wrath : Yea father if I nowe haue sustained thy wrath
long enough and often enough (as that is hidden from me,
as is the day of iudgement) release me from it : but if
it must needes still rest vpon me, I am content to beare
it still patiently, and that for the full and perfect redemp-
tion of thy Church.

From these wordes paraphrasticaUy thus expounded
may arise a doubt : why Gods wrath is v. 20. De-
called a sword, or howe that exposition is iusti- souieTrom
fiable : for satisfying wherof we must cosider the sword.
the place, Zachar. 3. 7. Arise sword, and smite the
sheapheard, which place is applyed by the Euangelist,
Math. 26. 31. to the death of Christ, also consider the
phrase : the prophet prayeth that his soule may he de-
liuered from the sword : his soule doth not signifie his life,
but his very soule indeede the f ountaine of life : for Christ
did not pray against death that he might not tast it : but

56 The Bright

that his soule might not be swallowed vp of death : there-
fore this must needes be the meaning of the place : let
not thy wrath ouerwhelme my soule : for we cannot say
properly let not death ouerwhelme my soule, but let not
death ouerwhelme my bodie. The soule dieth not but
the bodie onely.

Summarily then to end ; this is not the meaning of
the wordes : deliuer my life from death : Supra probatum.

Nor this ; deliuer my soule from death, for the soule
cannot die, it is immortall.

Nor this ; deliuer my bodie fro the graue : for it is
absurd and impertinent to this place.

Therefore this is the meaning : deliuer my soule from
thy wrath (my soule from the sword) but the sword did
smit the shepheard : ergo Gods wrath did torture his
soule.

The meaning of this Epithet (desolate) is exprest v. 1.
for Christs soule was desolate, because God Desolate
had nowe forsaken him, and neither himselfe, (souie.)
man or angell or any creature did comfort him but all
had forsaken him. v. 11.

Although Christ was desolate of all comfort, yet
he had strength and grace sufficient to beare My
whatsoeuer was inflicted vpon him by God as strength.
our suretie. And therefore neuerthelesse he intitleth god
his strength, though he complaineth that God had for-
saken him, and did not heare when he roared, vers. 1.

The promise of Thankefulnesse :
and first of Christs Prophecie.

22 / will declare thy name vnto my brethren : in the
ver. 22, 23, midst of the congregation vnll I praise thee,
^4' ^5- (saying.)

23 Praise the Lord ye that feare him, magnifie ye him
all the seed of Jacob, and feare yee him all the seed of Israel.

24 For he hath not despised nor abhorred the affliction
of the poore : nether hath he hid his face from him, but when
he called vnto him he heard.

25 My praise shall be of thee in the great congregation :
my vowes will I performe before them that feare him.

Morning Starve 57

The Prophet hauing before set down the sacrifice
and intercession of Christ both in the torments which he
sustained partly in his soule directly and properly from
the deuill, and from God himselfe, partly in his body fro
the lews that murthered him, as also in the vehement
praier which he made, partly for himselfe, and partly
for vs, seeing the fruite thereof wholly redoundeth vnto
vs : now he proceedeth to the prophecy & kingdome
of Christ : and first the prophetical ofiice of Christ is
exprest in these foure verses.

The principall worke of Christs prophecy is to declare
Gods name, that is, his excellent attributes,
and his whole wil vnto his brethre the lews, Y"?,-^'^\

1 j^ ^ t ^ r\-\ i r i ■ i "^ declare

and so to the whole Church, for so this place thy name
is brought, Heb. 2. 12. to prooue the humanitie bre*t°hren.
of Christ : whence we consider that Christ is
designed by God the father for the onely Prophet, Doctour,
and teacher of the Church, he is the great Bishop of our
soules : God hath commanded vs to heare him : and he
is the onely law-giuer that is able to saue and destroy :
which is thus to be vnderstood, that he alone hath re-
uealed his fathers wiU to the Church by the ministerie of
the prophets in the old Testament, by his own, & the
Apostles ministerie in the new testament, who spake as
the H. ghost directed the, for Christ lesus hath in his
brest hid aU the treasures of wisdome and knowledge,
who is therefore called the wisdome of God : and therefore
we are not to adde to, or detract any thing from the writte
word of god, or to alter any whitte thereof, which who-
soeuer presumeth to doe, derogateth from the propheticall
ofiice of Christ : the scriptures indeede may be expounded,
but they must not be altered, augmented or diminished.
Hence also followeth it by due proportion : that the
ministers and Pastors of the Church, who stand vp in
Christs stead (he being ascended vp on high, and hauing
giuen gifts vnto men) are to open and publish Gods wiU
(sufficietly reuealed by Christ in the Prophets and Apostles
writings) to the people of God for their conuersion &
saluation. Finally also by like analogic Christians must
without feare or shame confesse and professe the truth of
Gods word, not onely before the friends of the Church, &

58 The Bright

those specially ouerwhome theyhaue charge, but also before
the enemies of the Church being called and vrged thereunto.

This is the principal work of Christs prophecie to
teach the Church : nowe the effects thereof follow, which
are the praise of God, & the conuersion of mens soules :
which are subordinate each to other : for by the conuer-
sion of mens soules God is glorified.

The first effect of Christs propheticall oflfice, and
so of the ministery of the prophets, Apostles, v. 23. Let
and Pastors of the church, is the conuersion lacolflf °^
of mens soules : otherwise called the gathering Israel, feare,
togither of the Saints, the edification of the magn%e"
bodie of Christ. s°^-

The second effect of the Prophecie of Christ, & so of
the ministerie, is the praise of God, for there- y. 22. in
fore must ministers preach & teach that God themiddes
may be glorified in the conuersio of mes soules : gregauon
thus Christ saith, I honour my father : and i wi" praise
again, I haue glorified thee on the earth :
Where the ministers, Pastors, and teachers of the Church
are to learne in their functions to ayme at these endes,
that they may saue soules which is a great point of
wisdome, and gloryfie God which is the end of all things ;
where those pastours are reproueable that seeke rather to
wine their own praise by inkhorne learning, by darkning
and obscuring their preachings with the cloudes of phylo-
sophy & the tongues, drawing as it were a vale before
Christ crucyfied, and couering Moses face with a scarf e;
that men should not with open face see the glory of God,
then the prase of god, and the conuersion of mens soules,
who are rather by this kind of preaching still kept in the
dungeon of ignorance and palpable darkenes that the day
starre lesus Christ cannot arise in their hartes ; so that
this kind of preaching is rather to put out, then to open
the eies of the blind.

Hitherto the prophet hath declared the propheticall
office of Christ in reuealing Gods will to the Church mth
the two effectes thereof, the conuersion of mens soules
and the glory of God (for the hardening of the wicked is
no proper effect ;) now the prophet rendereth a reason of
Christs propheticall ofiice, wherefore he will reueale his

Morning Starre 59

fathers will to his Church ; or wherefore the Church ought
to praise God beeing conuerted because that when lesus
^ ^ jj Christ beeing poore and in great humiliatio
hath not sustaining the wrath of God for the redemption

amotion of ^ ^^ ^^^ Church called vnto his father, hee heard :
the poore : and did not abhorre or despise his affliction,
hu prater. ^^^ ^*^ ^ pitifull eie regarded him and at
length when hee had satisfyed gods iustice
deliuered him.

Hence then we may learne two instructions.

First that the propheticall office of Christ is a fruit of
his preisthood, of his redemption, sacrifice and interces-
sion : for if Christ had not died for vs, he had neuer
reuealed his fathers will vnto vs : according as the apostle
(Eph. 4.) doth reason Christ ascended vp on high and led
captiuitie captiue, and gaue gifts vnto men : but before
hee ascended hee discended and suffered death for vs.

Secondly hence wee must learne euerlastingly to
magnifie the worke of our redemption which is the
fountaine of all our good : for without it we had stUl
remained in bhndnes & ignorance without the knowledge
of Gods word, and so we had groped in the palpable
darkenes of ^gipt : for the propheticall office of Christ
principally reuealeth vnto vs the redemption of Christ
which is the principal! worke of his preisthood, so that
Christs sacrifice is the halfe of the matter of his prophecy
the doctrine of the lawe also through Christ prophecy is
restored vnto vs sound and perfect which through the
transgression of Adam was wonderfully defaced, and the
condition of the lawe is qualified also by the conditions
of the gospell, that the Lord doth not nowe require per-
fect obedience in quantity, but in quality : and so through
the redemption of Christ. The Gospell is whoUy reuealed,
a matter altogether vnknowne to man by nature, and the
law is restored, and qualified and made possible to the
penitent and beleeuers.

Here a question may bee made how God heard Christ
He heard when he praied : seeing in the first and second
whs he verses it is said that god heard not : that

called. doubt is answcrcd before in the coplaint : &

therefore it is needelesse here to repeate it againe.

60 The Bright

In this 25. verse there are two phrases to be obserued :
first what shoiild be meant by the great
congregation: it seemeth that the Prophet ^^Ts/^i,^^
hath reference to that which should bee prac- be of thee in
tised by Christ in his propheticall office : we *on|r|gL
reade in the booke of the Lawe, Deuteronom. tion.
16. that all the males were commaunded to
come vp to Jerusalem thrice in the yeare, nowe that
was no doubt a great congregation when all the males
came thither to worshippe : nowe there is an expresse
place in the EuangeHst, lohn, 7. 37. that Christ preached
and prophesied in the last and great day of the feast of
Tabernacles, which was one of those three great assemblies:
and so that place of lohn and this of the prophet are
parallel! in sence : A second phrase doubtfull is : what
My vowes ^^ meant by Christes vowes ? In the old
will I testament vowes were of such matters and of

performe. g^^j^ ^ Condition as that before they were
made, they were in a mans power, but after they were
vowed they became necessary, Eccles. 5. 3. 4. Act. 5. 4.
probably therefore it may be said that Christs vowes
were that voluntary submission of Christ to become our
mediator, our prophet and king and priest, which was most
free & willing and vncompeUed in him. loh. 10. 18.

Of Christs kingdome : or kingly
office : and his subiects.

26. The poore shall eate & he satisfyed, they that seeke
26. 27. 28. after the Lord shall praise him, your soule shall
29- 30. 31- Hue for euer.

27. All the ends of the world shall remember themselues
and turne to the Lord, all the kindreds of the nations shall
worshippe before thee.

28. For the kingdoe is the lords da he ruleth among
the nations.

29 All they that be fatte in the earth shall eate and
worship : all they that goe downe into the dust shall bow
befere him : eue he that cannot quicken his owne soule.

30 There seede shall serue him, it shall be counted
to him foreuer.

Morning Starr e 61

31 They shall come d; shal declare his righteousnes :
because he hath done it for a people to he borne.

In the kingdome of Christ the subiects are first to be
cosidered who are first described by two properties :
which are indeed Properties euery way, wherein the
wicked haue no part nor portion at all : which are these
following.

1 Humiliation 2 faith 3 peace of conscience 4 desire
of increase of grace 5 Glorifying God 6 life euerlasting :
of each of them something.

Humiliation or contrition or sorrowe for sinnes is the
V. 26. The first grace that appeareth sensibly in the soule
poore. of a Godly man, this is the sacrifice that is weU

pleasing in gods sight ; & the Lord hath promised to
dwell with the man that hath a broken and contrite
heart ; and blessednes is promised by Christ to them that
are poore in spirit ; and Christ inuiteth all those that are
wery and laden with their sinnes to come to him for
refreshing ; and he came to call such sinners to repentance,
whose hearts melt at the consideratio of their sinnes where-
by they offend a God that is most mercifuU and iust.

Faith is the second grace which foUoweth humihation,
the property whereof is to eate lesus Christ, to
apprehend and apply the sacrifice of Christ
particularly to it self e : for faith is not a vast & indistinct
apprehension of Christ, or a confused and indefinite
conceipt of Gods mercy to the world : but a distinct
appropriating & applying of gods mercie and Christs merit
to my self, knowing in some measure, & beeing assured
that Christ hath nayled, crucified, and buried my sinnes
to his crosse, and in his graue, and to doe this is al the
difficultie.

Third property is ioy and peace and quietnes of
And be conscieuce, when a man is assured of the

satisfied. pardou of his sinnes through faith, a man
knoweth that God loueth him, and doth accept of his
person, and watcheth ouer him to doe him good, hee
knoweth that he is freed from death, and damnation
through the redemption of Christ, that life euerlasting
appertaineth to him, vnder hope whereof he reioyceth
yea in the midst of affliction, though somtime this peace

62 The Bright

bee disturbed through some sins wherin to the children
of God fall through temptation : this is termed here
satisfying, not for that a man that hath it, neuer desireth
grace more : but because nothing in the world can satisfie
him til he haue comfort in the assurace of his sins
pardoned, when a man is once throughly humbled ; or
because a man neuer is barren and drie, and cleane
void of grace and comfort after, that once hath it.

Fourth propertie is desire of increase of grace, which
is obtained by seeking the Lord where and seeke after
howe he is to be found, that is, in the word and ***^ ^°'''^-
the meanes of grace : for he that wanteth grace can neuer
desire it, onely he that hath it, and hath felt the sweetnes
of it longeth for it stiU, like vnto the man that finding the
treasure hid in the field, and the pearle, neuer resteth till
he get both : by this also a man may knowe the trueth of
grace in his soule : for he that neuer regardeth the word,
neuer attedeth vpon instruction, nor watcheth to praier,
that man wanteth grace : for the heauely couetousnesse
and dropsie of grace is insatiable : and therefore the
Church is sicke of loue vnto the Lord lesus Christ in the
Canticles.

A fifth propertie is the leading of a godly life according
Shall praise to gods commauudmcnts, with a constant
1^™- profession & confession of the trueth to the

praise of God, that others may see our good workes, and
glorifie God also. Also a thankefuU heart whereby a
man in himselfe blesseth God for all his goodnes, saying
with the Prophet, All that is within me praise his holy name.

Euerlasting life is the last propertie, which is the
reward of all the former : and which is the v„„ i, *

1 p T Your heart

complement of our happmesse and f elicitie. shaii Hue for

After the description of the subiects of ^^"'
Christs kingdome by their properties follow the seuerall
sorts of them : Gentiles as wel as lews, poore as well q,s rich :
malefactors condemned to die, as well as guiltlesse persons ;
the chUdre as well as the parents. Yea and the kingdome
of Christ consisteth of all other sortes of persons that may
be rehearsed : as bond and free, ma & woman, master
and seruat, &c. Generally hence may be noted two
instructions.

Morning Starve 63

First, wherefore the church is called Catholike ; because
it cosisteth of al sorts of persons, it is in al places : it is
at al times, v. 27. 29. 30, 31.

Secondly that grace is vniuersall no sort or estate of
V. 29. All men excluded from Christs kingdom : ethe
t^at be fat : poore haue intrest to grace and Christ as- well
downe in°o as the rich, the gentill as- well as the lewe,
the pitt. women as- well as men : yet wee must knowe

that the note of vniversality must not be stretcht to euery
particular man, but to euery estate and condition of man.
For it is more then grosse absurdity to say that all and
euery particular rich ma, and poore man shall bee a member
of Christ, shall eate and worship, that is beleeue and serue
God : wherefore this doctrine serueth to admonish first the
welthie and fatt men of the earth not to contemne and de-
spise the poore, and the leane & needie soule : and the poore
not to enuie the rich, and malice the wealthie : but both
to serue togither in their places, and to preserue the
communion of saints mutually, remembring the Apostles
rule, lam. 1. 9. 10. that the poore is exalted, and the rich
is made lowe in lesus Christ : that though the rich be the
poore mans master, yet he is Christs seruant : and though
the poore man be the rich mans slaue, yet he is the sonne
of God, and fellow heire with him, and with Christ of
the kingdome of grace and glory. Besides these generall
instructions, certaine particular obseruations also are
here to be noted which foUowe.

The Prophet saith, that the Gentiles shal become
Vers 27 subiects of Christs kingdome : which prophecie

The ends of we scc Verified amongest vs at this day, where-
TheKndrt'ds vpou wc are to be stirred vp to glorifie the
of the mercie & truth of God, who hath cast off his

nations. owne pcople, and receiued vs, that were wilde

branches of the wilde oliue, that were strangers and
aliants from the common wealth of Israel : without
God in the world : which must also teach vs not to be
hie minded, but to feare, and looke to oiir selues that we
stand fast.

Againe, the conuersion of the Gentiles is here noted
out vnto vs in the 3. parts thereof.

1 They shaU remember themselues, that is, their

64 The Bright

sinfull and accursed estate : they shall take notice of
Shall it by the powerful! preaching of the Gospell :

remember. humUiation.

2 They shall turne to the lord : forsaking their false
way of Idolatry and other sinnes and turning ^^^^^^ ^^ jj^^
their feet into the truth, & walking in obedi- Lord.
ence of Gods lawes : obedience.

3 They shall worship before God, by partaking al
the meanes of saluation, as the word, prayer, ^ ^ ^^^ ^e-
sacraments. &c. publikely and priuately as fore thee.
good christians : adoration.

Nowe because this may seeme a very straunge thing to
the lewes that the gentiles should be admitted y ^g. King-
into the fellowship of the Church, the partition dome is the
wall beeing broken downe & one people beeing °^ ^'
made of two : the prophet rendreth a reason hereof,
designing out the principal! worker of this conuersion of
the gentiles and the meanes ? the workman is the Lord :
who is able to raise vp children vnto Abraham euen of the
stones : who is able to put life into the dead bones in the
Churchyard : and the meanes whereby God wUl effect and
He ruieth bring to passe this great worke is his rule and
among the domiuion which hee exerciseth among the
nations. nations, by his word and spirit which breath-

eth where it hsteth : whence that doctrine may be noted
that was handled before, v. 3. that conuersion is Gods
worke.

Furthermore not only we that now line, but eue our
seed & posterity that shal succeed vs in time to

vers ^o«

Their seed come shaU serue the Lord : for the Couenant
Mm &c"^ °^ grace stretcheth not onely to vs, but to our
seede also : euen to the thousand generation
of them that loue God, doth the Lord promise mercie :
and the promise is made to vs, and our children, and to
aU that are afarre off, euen to as many as the Lord our
God shal cal : which giueth vs hope for our children as
well as for our selues, yea for our infants that die before
yeares.

Yea and here is one thing more, wherein it seemeth
we haue a priuiledge beyonde the lewes, that the Church
of God shall abide among the Gentiles to the worlds

Morning Starre 65

ende : not so though no particular Church shall be cast off,
for we see that otherwise, but that the Church
shall not vtterly f aile among the gentiles be counted
for euer, as it did among the lews; for although '° ^^^ ^°^
the church of Ephesus; Colossa; GaUatia &c.
fayled, yet from the time of calling the getiles hitherto
there hath bia some church of the gentiles. And although
the lewes were cut of and we grafted in ; yet wee shall
not be cut of and they grafted ia, but we shal remaine,
and they shall be grafted to vs and both of vs stand and
growe vp together : and as they were a meanes to bring
vs into the Church, so we againe shall be a meanes to
bring them vnto the fellowship of the gospeU, as it were a
recompence vnto them.

Againe the church of the gentUes beeing gathered shall
performe one principaU office which is, beeing
They^shaii come home into the bosome of Christ, by
declare his effcctuall vocation and true faith, shal declare
"fs*^'e°"^" the righteousnes of Christ God-man, that
righteousnesse which he hath wrought for vs,
in suffering and obeying the lawe : manfully auouching it
against the Turkes and Papists that denie imputatiue
righteousnesse, and mocke at a crucified Christ : which
must cheere vs vp in this spiritual! conflict against that
man of stnne, that we faUe not in defence of Gods right-
eousnesse.

If any man Hst to vnderstand by righteousnesse that
which God exercised in the whole worke of our redemption,
shewing himseKe most righteous therein, he may for me.

The foresaid worke of the church of the Gentiles in
auouching Christs righteousnesse must be per-
wrought it formed eue to a people that is not yet borne by
to'^be borne^ spirituaU regeneration ; to a people vnbaptized :
for we are to labour by all possible means to
bring home the lewes and the Tiu-kes, and all other
barbarous nations where we traffique, to the knowledge
and loue of the trueth : that they may partake in this
righteousnesse which Christ hath wrought for as many of
them as appertaine to his election.

If any man thinke better to expoiid a people to be
borne, such as are not borne by naturaU generation, we

w. 5

66 The Bright Morning Starre

may obserue, that it is our dutie to teach our children
and posterity especially the article of iustification by
faith onely, least the subtill and crafty lesuites the sup-
porters and pillers of popery wrest it from vs, who labor
to perswade the meritt of good workes and so to shoulder
the Lord lesus Christ his righteousnes out of dores.
Thus the kingdome of Christ also is described.

FINIS.

A

PATERNE

OF TRVE

PRAYER.

A LEARNED AND COM FOR-

table Exposition or Commentarie vpon

the Lords Prayer : wherein the Doftrine of

the substance and circumstances of true

inuocation is euidently and fully

declared out of the holie

Scriptures.

By loHN Smith, Minister and Preacher of the
Word of God

[Ornament]

AT LONDON

Imprinted by Felix Kyngston for Thomas Man, and

are to be sold at his shop in Pater-noster row

at the signe of the Talbot. 1605,

To THE Right Honovrable Edmvnd Lord Sheffield,
Lord Lievtenant, and President of his Maiesties Councell
estabhshed in the North : Knight of the most noble
Order of the Garter, &c.

IT is neither ambition nor couetousnes (Right Honour-
able) that moueth me to pubhsh this Treatise to the
view of aU, which not long since I deliuered to the eares
of a few, being then Le6turer in the Citie of Lincolne :
but partly the motion of some friends, partly and chiefly
the satisfjdng of some sinister spirits haue in a manner
wrested from me that, whereto otherwise I had little
afIe6tion. Credit through writing bookes, is a thing of
such dangerous hazard, by reason of the varietie of
censurers, that it is doubtfijll whether a man shall winne
or lose thereby : Gaine also is so slender, as that, for
a booke of a yeeres paines and studie, it wiU be a verie
hard matter to attaine, if it were set to sale in Pauls
Church-yard, so much money as inck, paper, and hght
cost him that penned it : so as except a man should
doate, hee must haue better grounds of pubHshing his
writings, than either credit or gaine : especiaUie con-
sidering the plentifull haruest of bookes of aU sorts,
amongst which there appeareth variable contention.
In some it is questionable, whether wit or learning
getteth the vi6lorie : in others the strife is betwixt wit
and the truth : some bewray dissentions betwixt eon-
science and policie : others contend after other fashions :
AU declare thus much, that except a man can adde
something new of his owne, it is vanitie to write bookes :
for otherwise a man shal sooner get mocks than thanks
for his paines. Wherefore I doe professedlie renounce
all ambitious afEe6lion of credit, and couetous desire of
gaine : and betake my self to a better refuge, which is
the cleering of my selfe from vniust imputations and
accusations. I haue beene strangely traduced for the
do6trine I taught out of the Lords Prayer : I haue been

The Epistle Dedicatorie 69

vrged to answere in defence of the dodlrine I deliuered
touching that subie6t, before the Magistrate ecclesi-
astical : as if so be I called in question the truth thereof.
For the cleering of the truth I am bold to publish this
present Treatise : wherein (I protest before the God of
heauen, and before your Lordship) I haue truly set
downe the substance of all that which I deliuered in
handling the Lords Prayer. I must needes confesse
that it is not word for word the same (for that were
impossible to me) yet to my knowledge it differeth not
in any material! circumstance : nay I doe verily thinke
that if I misse the truth, it is rather in the writing than
in the preaching. Howsoeuer it be, I most humbly
beseech your Honour to vouchsafe the patronage of
this traduced Pamphlet : I must acknowledge it is pre-
sumption in me to impose vpon your Honour the scandall
of countenancing so suspitious a writing (for who knoweth
whether it shal gaine the approbation of the godly learned,
when it commeth to their censure ?) but for that your
Lordship had the managing of the cause of difiEerence
betwixt my accusers and me concerning this occasion,
and for that your Honour so wisely and charitably
compounded the controuersie on both parts to the con-
tentment of either of vs ; your Lordship might iustly
challenge a greater title herein, than any other what-
soeuer : wherefore although it proue a troublesome
burthen, I beseech your Honour not to refuse it : the
rather for that the honourable interest which your
Lordship hath in the affedtions and iudgements of men
honestly disposed, will so farre preuaile, as to cleere
yoiir Honour from the least spot of dishonour, which
perhaps might accrew through the patronage of so
dangerous a tra6tate : yet thus much I may be bold
to assure your Lordship, that this Treatise passeth
with approbation to the presse ; and doth not shroud
it selfe in tenebris, as if it either shamed or feared the
light : which may be some reason to induce your Honour
the rather to receiue it into your Honourable prote6lion :
for my selfe I freehe confesse, there is in me no abUitie
to declare my thankfulnes to your Lordship, otherwise
than by betaking my selfe by some such pamphlet to

70 The Epistle Dedicatorie

your Honoiirs safecondu6l : which if it shall please
your

Honour to affoord, I shall at all times acknow-
ledge my thankf ulnes ; and instantly pray
for your Lordships continuance
and increase in al true honor
and happinesse.

Your Honours humblie at
commandement,

loHN Smith.

TO THE CHRISTIAN READER,

JDEloued, marueile not that after so many expositions
rXJ vpon the Lords Prayer, this Pamphlet steppeth vp,
as if so he it had some thing to say besides that which hath
been alreadie spoken : to confesse the truth, I gesse it may
occasion the iudicious reader to enter into a more inward
view of Christs purpose in propounding that prayer :
perhaps also the manner of handling the seuerall petitions
mxiy giue some light : but my intent was none of these,
when I intended to publish the treatise : onely the cleering
of my selfe from vniust accusations, and the satisfying of a
few friends moued me therto : but whatsoeuer it be, and
howsoeuer vttered, I pray thee of charitie to construe {a thing
indifferently done) to the better part : especially those few
questions resolued in the latter end of the treatise. I doe
here ingenuously confesse that I am far from the opinion
of them which separate from our Church, concerning the
set forme of prayer [although from some of them, I receiued
part of my education in Cambridge) for I doe verily assure
my selfe vpon such grounds as I haue deliuered in the
treatise, that a set forme of prayer is not vnlawfull : yet as
Moses wished that all the people of God could prophecie,
so doe I wish that all the people of God could conceiue
prayer : the rather for that personall wants, blessings,
and iudgements are not comprised particularly according
to their seuerall circumstances in any forme of prayer
possibly to be deuised : wherefore I desire that no man
mistake me in this treatise : I doe iudge that there is no
one doStrine or opinion contrarie to the doBrine of this
Church in all this traSiate : in respeSl whereof I hope it
shall finde more indifferent censure at thy hands. And
for that misconceit which some perhaps haue intertained at
the hearing of the do8trine when I taught in Lincolne, I doe
also as freely and truly protest, that I neuer durst admit
{I blesse God for his mercie) so blasphemous a thought
into my minde, as to surmise whether the prayer, commonly
called the Lords prayer, be the prayer which Christ taught
his Disciples, or no : for I doe with my soule confesse it

72 To The Reader

to he the same prayer in substance which Christ deliuered
to his Disciples : therefore I pray thee gentle reader, who-
soeuer thou art, to accept this treatise, and to blame necessitie
rather than me for publishing it : for the phrase and style
it is homely, I confesse, and plaine ; for I doe not intend
the benefit of the style to the learned, but to the vnlearned
for the better vnderstanding of the matter : the truth and
homelines may well sort together, and the truth is not to be
reieSled for her plainnes, rather I wish that men in
heauenly matters could frame themselues to the capacitie
of the meanest, which is the surest way : seeing that learned
men can vnderstand things plainly deliuered, but the
vnlearned cannot conceiue the easiest doctrines, except
they be deliuered also after an easie manner, with homely,
familiar and easie speeches. Now if any man attribute
this plainnes of mine vsed in this treatise to ignorance and
want of skill, I will not endeuour to weede that preiudice
out of his minde, seeing that I prof esse it to be a part of my
studie to speake plainly : and I see no reason that seeing
speech is the interpreter of the minde, the interpreter
should need of another interpreter or commentary.
So crauing againe thy charitable censure,
I bid thee hartily farewell in the Lord.
Pray for vs brethren.

Thine in Christ lesus,

loHN Smith.

A PATERNE OF
TRVE PRAYER:

OR

AN EXPOSITION YPON
THE LORDS PRAYER.

Mat. 6. 9. 10. 11. 12. 13. Luk. 9. 2.
After this manner therefore pray ye, dhc.

THese words containe two points : the first is a
precept, whereby Christ iniojmeth his disciples
a dutie : and the second is a prayer or platforme of
prayer.

The dutie which Christ enioyneth his disciples, is in
these words : After this manner pray yee. Wherein wee
may consider two things.

1 That we must pray, or the necessitie of prayer.

2 How we must pray.

First that we must pray, or of the necessitie of prayer.
The necessitie of prayer may appeare vnto
vs, partly out of these words ; for that oiir pra'^^lr'*'* °*
Sauiour Christ therein giueth his disciples
a commaundement to pray : all Gods commaunde-
ments binde the conscience, so long as they are in force :
and his morall precepts being perpetuall, therefore binde
the conscience to absolute obedience perpetually. Now
this is a part of the moraU law that we must pray :
therefore we must pray of necessitie : if God should
commaund a man, as he did Abraham,
en. II. 12. gj^jjgj. ^Q forsake his owne countrie and
fathers house to goe to a strange nation and people,
not knowing what might become of him : or to kill

74 A paterne of true Prayer

his onely sonne, he ought of conscience to this com-
maundement of God, presently without rea-
soning and disputing with flesh and blood,
yeeld obedience simply : how much more then ought wee
simply to obey the commaundement of prayer ; for
negle6t whereof no reasonable excuse can be alledged,
as might be for the other of Abraham ? Againe, God
that commaundeth, is the great lawgiuer that is able to
saue and destroy : to saue thee, if thou
^Rom.\o^i-i- obeyest his commaund, in calling vpon his
name : to destroy thee, if thou disobeyest
his will, in negle6ting thy dutie. If thou wilt be saued
therefore, thou must pray : if thou wilt not pray, thou
shalt be destroyed : and this is a very great necessitie
of prayer: saluation or destru6tion. Furthermore, we
are to know that Gods will is the rule of mans wiU,
and the will of the creature must be squared as it were
and framed to the wiU of the Creator, which is the per-
fedtion of the creatures will : now Gods law is his
reuealed will, and prayer is a part of his law commaunded
in the second commandement. Wherefore that our wils
and adtions may be perfe6t, we must of necessitie frame
them to the will of God, and therefore must pray.

Secondly, the necessitie of prayer may also appeare
vnto vs by other considerations, as namely of the vse of
prayer : for prayer is that onely meanes in thee whereby
thou procurest or obtainest from God sauing blessings :
for Gods promises are conditional! : Aske and, it shall
be giuen you : seeke and ye shall finde, knocke
' '^' '^' and it shall be opened vnto you : If you aske
not, you shall not receiue : you shall receiue, but you
must first aske, seeke, knocke, pray. Now if it be
alledged that many men haue abundance of Gods bles-
sings, which neuer aske them of God, seeing that they
cannot pray being wicked : it may be answered, that they
be not sauing blessings, and so indeede they are not true
blessings, if we wiU speake properly : for there is a secret
poyson insensibly in heart in all the blessings of God,
and in all the creatures, which we vse in the
world, by reason of the curse wherewith ^"^
God cursed the earth for mans sake : which poyson God

A paterne of true prayer 75

neuer remoueth away till we beg it by prayer of him.
Hence it commeth, that seeing wicked men doe not,
nor cannot pray, therefore though they haue many
blessings in shew, yet in truth they are not so, but
rather curses, euen the verie poyson and bane of their
soules, meanes to hasten their damnation, and to
drench the deeper in the pit of hell another day : whereas
contrariwise the godly asking blessings of God, he in
mercie remoueth this curse from the righteous mans
goods, and maketh his blessings sauing blessings vnto
him. Wherefore if thou wilt be blessed of God, thou
must of necessitie pray : otherwise thy blessings shall
be accursed of God.

The third consideration of the necessitie of prayer,
is the example of Adam, Christ and aU the ^ p^^ ^ 22
Saints of God that euer haue liued ; whose loh. 17.
example impKeth a necessitie of imitation.

The first Adam in the state of innocencie being free
from sinne, notwithstanding had neede to pray, and no
doubt did pray, for perseuerance, and cotinuance in
grace : for it must needes be graunted that during his
innocencie he kept the law ; and one part of the law
is prayer, as was said before : wherefore if Adam, as
yet free from sinne, and aU the piuiishments of sinne,
did pray, much more we haue neede to pray, vpon
whom both sinne and Gods curse haue taken such fast
hold.

The second Adam, Christ lesus, who knew no sinne,
neither was there guile found in his mouth, did pray
and needed to pray, being made vnder the law for vs :
and therefore he sometime continued a whole night in
prayer, and prayed often a httle before his apprehension.
If Christ did pray, and had neede so to doe, lyeth there
not a great and ineuitable necessitie vpon vs to pray ?
Finally aU the Saints of God that euer liued did pray
and needed to pray, as Dauid, Daniel, Paul and the rest ;
and yet the best of vs cannot compare with any of these :
wherefore there is a great necessitie lying vpon vs,
whereby we must be stirred vp to performe this dutie
of prayer vnto God, especially considering that it is a
principall part of Gods worship, and the propertie of a

76 A paterne of true Prayer

true child of God : wheras it is the propertie of a wicked
man not to pray. Therefore it is not a thing indifferent
or arbitrarie, left in our choyse to pray or not to pray,
but it is a matter of meere necessitie, absolutely enioyned
euery Christian vpon paine of damnation : and yet it is
a wonder to see how this dutie is negle6ted by many,
who passe ouer dales and yeres prophanely and Atheist-
like, neuer caUing vpon God in prayer, as if either there
were no God, or no necessitie of worshipping this God
by prayer.

Thus much of the necessitie of prayer, or that we
must pray. Seeing then this dutie of prayer must bee
performed, for the pra6tising thereof these two circum-
stances must be considered ; The time, and the place of
prayer : for euery a6lion must be done in time and place.

First of the time.

The time is threefold.
Time of 1 When we must pray,

prayer. £ How oft wc must pray.

3 How long we must pray.
First circumstance of the time is : When.

The Apostle saith. Pray continually, 1. Thes. 5. 17.
Which must not be vnderstoode as some
muS'pray. herctikcs haue deemed called Euchitce, that
a man must doe nothing but pray ; but
the meaning of it is, that there must neuer a day ouer-
passe vs, but therein certaine times we must pray :
more plainely and distindtly thus : 1. Pray at the
enterprising and ending of all thy afiaires, pray vpon
all occasions. 2. Pray vnto thy liues end, neuer cease
praying till thy soule part from thy body. Now
although this bee generally true, that a man must pray
vpon aU occasions, yet it is not needefuU that a man
should vpon euery seuerall occasion fall downe vpon
his knees and vtter a long prayer to the spending of time
and hindering his affaires ; but a man must from his
heart send vp prayers to heauen, if it be but a wish or
sigh or groane of the spirit, or such a short prayer as
the publicane vsed, or the theefe vpon the crosse, vpon
all our occasions. This we see warranted by the praftiise

A pater ne of true Prayer 77

of Nehemia : who before he made his petition to the
King for the repayring of Jerusalem, prayed
vnto the God of heauen : no doubt this was " «>«■ 2- 4-
inwardly with a sigh of the spirit vnto the Lord who
knoweth the heart, as may be seene in the text. Further-
more, and specially we are to vnderstand that the prin-
cipal! occasions and times of prayer are these following.

1. The time of rehgious exercises.

2. The time of aflfli6tion.

3. The time of eating and drinking and vsing
physicke.

4. The time of sleeping and waking.

5. The time of working and labour.

6. The time of recreation and sporting.

The truth of all these appeareth by that which the
Apostle writeth, that euery creature or appoint-
ment of God is sanStified by the word of God, ^' ''"•4-4'5-
and prayer, and thankesgiuing. Gods word warranteth vs
the lawfull vse thereof : prayer obtaineth the blessing
from God, in the vse of it : thanksgiuing returneth the
praise to God, who gaue the blessing.

The second circumstance of time is, how oft we must
pray. Daniel prayed three times a day,
Dan. 6. 10. Dauid prayed seauen times a muSpray^
day, Psal. 119. 164. euen so oft as we alter
our affaires and enterprise new busines : as hearing or
reading the word : working and laboring in thy speciall
caUing, eating and drinking, sleeping, &c. also vpon all
extraordinarie occasions : as iudgements, and blessings :
aU which are things of seuerall condition, and the con-
dition of our affaires being changed, our prayers are to
be repeated and renewed.

The false Church of Antichrist hath deuised certaine
houres which they caU Canonicall ; which are in number
eight, as Father Robert rehearseth them : which must
be obserued euery day, and cannot be omitted without
deadly sinne, as he teacheth : but we are to know that
Christians must stand fast in that hbertie
^"co* 7 wherewith Christ hath made vs free : and

seeing that we are redeemed with a price, we
must not be the seruants of men, much lesse of times :

78 A paterne of true Prayer

only thus much ; the Lords day of conscience, being Gods
commandement, must be kept as oft as it commeth :
and seeing the Church for order and conueniencie hath
appointed certaine houres, when all the Church publikely
may come together to worship God ; therefore we
cannot breake that holy custome and constitution
without confusion, and scandall, and breach of charitie :
for priuate prayer, or priuate necessities, occasions, and
opportunities may afiord a godly heart sufficient in-
stru6lion, alwayes remembring that there is no time
vnfit to worship God in.

The third circumstance of time to be considered, is,

how long we must pray. Our Sauiour Christ
murtpray."^ giucth vs this instru6tion generally by way

of parable, that we ought not to waxe faint
in prayer : the Apostle willeth vs to pray with all per-

seuerance and to watch thereunto : as Christ
Ephes.^e.^s. ^^^^ *^ ^^ disciples. Watch and pray. This

then is the first rule for the length of our
prayers : that we be not wearie. The second rule is,
that we are to pray so long as the spirit of God feedeth
vs with matter of prayer : for otherwise we should stint
the spirit of prayer. Christ prayed till midnight ; our
infirmitie will not beare that : wherefore it is better to
cease praying when the spirit ceaseth to minister matter,
than to continue still and babble : yet notwithstanding
here we must know ; First, it is our dutie to striue
against our corruption : Secondly, it is our dutie to
strengthen oiir soule before prayer with premeditate
matter ; that so comming to pray, and hauing our
hearts filled with matter, we may better continue in
prayer : for as a man that hath filled his beUy with meate,
is better able to holde out at his labour than being
fasting ; euen so he that first replenisheth his soule
with meditations of his owne sinnes and wants, of Gods
iudgements and blessings vpon himselfe and others,
shall be better furnished to continue longer in hartie
and feruent prayer, than comming sodainly to pray
Tvithout strengthening himselfe aforehand thereimto.
To conclude this point, all prayers are either long or
short : a long feruent prayer is best ; a short feruent

A paterne of true Prayer 79

prayer is better than long babling ; a short prayer,
containing all thy grace and matter in thy soule, is
acceptable to God.

The second circumstance to be considered, needefull
for pra6lise of prayer, is the place where we ji,e place
must pray. As was said before, there is no where we
time vnfit to pray : so there is no place vnfit ""^^ ^'^^^'
for prayer. The world, and euery place in the world
is fit for a Christian to call vpo the name of
the Lord. Paul wisheth men in all places i°^Tim^°' s.
to lift vp pure hands, that is, to pray : Christ
prayed vpon the mountaine, in the garden, in the wilder-
nes ; Peter vpon the house top ; Paul on the sea shore ;
lonas in the Whales beUy in the bottom of the sea : but
the superstitious papists will haue some place more holy
than others : hence come there pilgrimages, to such a
holy place, hoping thereby sooner to obtaine their peti-
tions : therefore also they thinke the Church-yard holy
ground, the Church holyer than the Church-yard, the
Chancell than the Church, and the high altar more holy
than the rest of the chancell. True it is indeed, that
when the Church of God is assembled in the Church,
the place is more holy : but not for any inherent holines
in the groamd, but because of Gods presence among his
people, and because of holy a6tions there performed :
in regard whereof it is sacriledge to offer violence to such
places, or any way to prophane them ; yet God wiU
assoone heare thy prayer at home in thy closet, as in the
Church ; though the publike prayers are more effe6luall
than priuate. Finally, to shut vp this point : in regard
of place, prayers are pubUke or priuate.

The place of pubhke prayer is the assembly of the
Aa. 1. 13. Saints wheresoeuer it be, which sometime in
He6. II. 38. persecution was in priuate houses, or in caues
of the earth, or the wildernes, or mountaines.

The place of priuate prayer is the house, or the closet,

or some such fit place in secret : not the market place,

nor the corners of the streete : though I doubt not but

a man may sigh and groane to the Lord

**'■ ■ ^' ■ walking in the streete and making his markets ;

but the outward signes of prayer priuate must then be

80 A paterne of true Prayer

concealed from the sight of men, least we appeare to men
as hjrpocrites. Hitherto of the necessitie of prayer,
with the time and place of performing that dutie.

The second generall thing to be considered in the
dutie which Christ eniojmeth his disciples, is, the manner

how we must pray, which is expressed in
must pray these words : After this manner pray ye.

The meaning of which words must needes be
one of these things following, that is to say ; Pray either

1. These words onely : or

2. This matter onely : or

3. In this method onely : or

4. These words and matter : or

5. These words and method : or

6. This matter in this method : or

7. These words, and this matter, in this method.
Now which of these things oiu: Sauiour Christ doth

enioyne, shall appeare by the seueraU consideration of
euery one of these seauen things.

First, Christ doth not commaund vs to pray these
words onely : for then we should offend if we vsed any
other words ; and words without matter is babhng : and
Christ spake in the Hebrew tongue, the Euangehsts
wrote in the Greeke tongue : but Christ wiU not haue vs
speake Greeke and Hebrew only when we pray : therf ore
it is euident, that Christ commaundeth not to say, and
so tyeth vs not precisely to these words onely.

Secondly, he doth not enioyne vs to pray onely in this
order or method : for then whosoeuer vseth any other
order should sinne ; and Christ commaundeth vs Matth. 6.
First to seehe the kingdome of God and his
righteousnesse, before our daily bread : but in " ■ ■ 33-
this prayer Christ doth set the prayer for daily bread
before remission of sinnes and imputation of Gods
righteousnes : wherefore also this is plaine that Christ
doth not commaund vs to vse onely this method.

Thirdly, he doth not commaund vs to pray this matter
in these words onely : for then Paul and ^
Daniel and Dauid should sinne that pray this Dan. g.
matter in other words, and aU the Churches ^^"^^ ^^'^■
that euer haue bin which haue vsed other words in prayer.

A paterne of true Prayer 81

though they haue alwaies kept themselues to this matter :
but it were impietie and blasphemie to say so : therefore
Christ here doth not binde vs to this matter in these
words onely.

Fourthly, he doth not commaund these words and
method, as hath been prooued in the second and third parts.

Fiftly, he commaundeth not this matter in this
method, as is proued in the second and third parts.

Sixtly, he commandeth not these words matter and
method, as may appeare by aU the former parts : where-
fore in the last place it foUoweth necessarily, this being
a sufficient enumeration of parts, that he commandeth vs
to pray only this matter : as if when Christ said thus :
After this manner pray : hee should haue said, pray :
1. the matter herein contained, and 2. with the afEe6lions
here expressed. This then is the meaning of these words,
and here Christ tieth vs to the matter and affe6tions of
this prayer. To proceed : Although Christ commandeth
not these words and matter and method, yet he doth not
forbid them ; for in the whole Scripture there is no such
prohibition : wherefore Christ leaueth it arbitrarie vnto
vs, as a thing indifferent when we pray to say this prayer,
or not to say it, so be that we say it in faith and feeling ;
or if wee say it not, yet to pray according vnto whether a
it : and this I suppose no indifferent man will IrayerTe °^
denie : yet there are some (whom we wil lawfuU.
account brethren, though they doe not so reckon of vs,
seeing they haue separated from vs) which thinke it
vnlawf ul to vse the Lords Prayer as a set prayer, or any ,
other prescribed forme of prayer : but that they are in ^
a manifest error it may appeare by these considerations
ensuing.

For if it bee lawfull to vse the salutation of Paul, the
Psalmes of Dauid, and the blessing of Moses : then wee
may lawfully vse the Lords Prayer, or any other prayer
in hohe Scripture agreeable thereto for a prayer. For
Paul himselfe vsed alwaies one manner of salutation ;
our Sauiour Christ, as is very probable, vsed one of
Dauids Psalmes with his Disciples, after the
sa.gn. g^^^ institution and celebration of his Supper ;

and the 92. Psalme was vsuaUy in the church of the

w. 6

82 A paterne of true Prayer

lewes sung vpon the Sabbath day : and Moses alwaies
Numb 6 24 vsed One manner of prayer at the remouing of
25. 26. and the Tabernacle, and another at the pitching
10. 35. 36. thereof : which euidently serueth for the ouer-
throw of that opinion which they of late haue deuised,
contrarie to the pra6tise of the ancient Church, and all
the reformed Churches in Christendome, who haue an
vniforme order of pubHke prayer, one and the same
almost in the very forme of words : and plainly con-
firmeth vs in the present truth wee hold, that it is lawfull
to vse the prayers in Scriptures, or any other prayers
made by the Saints of God to our hands consonant to
the Scriptures : and yet notwithstanding, here are some
cautions to be remembred.

1. That wee labour to insinuate our selues as much
as may be into the grace and affe6tions expressed in the
prayers by the makers thereof : that so wee may pray
with the same spirit they did indite and vse them, hauing
by dUigent consideration and vnderstanding of them as it
were made them our owne.

2. This vsing of other mens prayers is rather allowed
to young Christians that want the gift of conceiuing and
vttering an orderly prayer : or to those that want auda-
citie and boldnes to speake before others, than to strong
and exercised Christians, vnto whom God hath vouchsafed
the gift of knowledge and vtterance and boldnes.

3. It is safer to conceiue a prayer, than to reade a
prayer : for a man may reade a prayer, and neither
vnderstand it, nor consider the matter thereof, nor affe6t
or desire the petitions therein contained, hauing his
minde pestred with wandring thoughts : but hee that
conceiueth a prayer, though perhaps hee doe not desire
the things he conceiueth, yet at the least he must haue
attention, and so be free from many wandring thoughts,
he must haue also memorie, and knowledge and considera-
tion, needfuU aU for the inuenting of matter ; and so
there is lesse feare of babling in conceiuing a prayer, than
reading one.

4. An vniforme order of publike prayer in the seruice
of God is necessarie. Thus the Priests and 2 chro. 29.
Leuites in the old Testament praised God with 3°.

A paterne of true Prayer 83

the Psalmes of Dauid and Asaph : which Psalmes were
framed of those holie men and sent to the Musitions to
bee sung vpon Instruments. Thus all the reformed
Churches vse : thus the Church immediatly after the
Apostles time vsed : yea thus in the time of the Apostles
vsed the Church of Corinth : as may probably
bee gathered by that which Paul speaketh ' °^' ^^' ^ '
concerning the bringing of a Psalme into the publike
assembhe of the Church.

5. Lastly, notwithstanding in priuate prayer when a
Christian being alone calleth vpon the name of God, it
seemeth most expedient and profitable that he powre out
his soule vnto God with such a forme of words as hee can,
for there and then the edification of other is no end of his
prayer, as it is of publike prayer : and the
Lord hee regardeth the heart, and hee knoweth ^' °^' ^'^' ^ '
the meaning of the spirit, though thy speeches bee neuer
so ragged and broken, though thy sentences bee neuer so
short and imperfe6t, though thy words be rude and bar-
barous : and yet a man ought to labour to glorifie God
with the best of his hppes also. But here certaine
obiedtions must be answered which are aUeaged against
the vsing of read prayers. For they say it is
to quench the spirit, & to hmit the spirit of
God that teacheth vs to pray. For answere whereof we
are to know, that as he cannot be said to quench the
spirit that readeth a chapter of holy Scripture and no
more, or that preacheth a sermon which he hath pre-
meditate ; so also he cannot bee said to quench the spirit
that prayeth a portion of hohe Scripture, as the Lords
Prayer, or the salutation of Paul, or a Psalme of Dauid,
or any other prayer agreeable to the word which hee hath
premeditate before and committed to memorie : for the
spirit is not hmited, though kept within the bounds of
holy Scripture, as it ought to be. Againe, in a prayer
which a man readeth, though a man doe not speake euerie
thing that the spirit of God putteth into his heart, yet
hee quencheth not the spirit : for to quench the spirit is
to oppose against the voyce of the spirit. Neither is it
to limit or stint the spirit, if a man pray it with his soule,
though hee speake not the words. For example sake : I

6—2

84 A paterne of true Prayer

say the Lords Prayer : yea when I speake these words ;
Oiue vs this day our daily bread, there commeth into my
soule by the motion of Gods spirit this petition : Grant
me grace to be content with the mediocritie thou hast
giuen me. If I pray this in my heart, though I doe not
vtter these very words, yet I cannot bee said to stint the
spirit : for the substance of that petition is comprehended
in that fourth petition of the Lords Prayer. So likewise
reading any prayer agreeable to holy scripture, and
hauing attention to the matter read, though many
motions come into my minde vpon consideration of the
words of that prayer which I vtter not in particular
speeches, yet I vtter them in generall, for they are all
comprehended in the matter of that, otherwise they may
iustly bee termed wandring thoughts, though good prayers
at other times. Lastly, publike wants are alwaies knowne
and may bee expressed in the publike Liturgie : also
priuate wants and blessings are for the most part knowne ;
as at meate, labour, rest, recreation, Physicke, &c. Secret
wants and blessings may be acknowledged in secret
prayers : if any extraordinarie occasions occurre, extra-
ordinarie prayers accordingly may bee had. They alleage
obieftion. also against set prayers, the speech of the
Rom. 8. Apostle : We know not what to pray : but in a set

prayer a man knoweth what to pray : therf ore set prayers
are not prayers warrantable. For answere wherof, the
speech of the Apostle in another place must i. cor. 2. 14.
be remebred : the naturall man cannot dis- '5-
cerne spirituall things ; but the spirituall man can
discerne them : so may we say, the naturall man cannot
tell what to pray, but the spirituall man can teU what
to pray. Flesh and blood reuealed not the knowledge of
Christ vnto Peter, but God the Father : so
flesh and blood cannot reueale vnto vs what
wee ought to pray, but the spirit of God helpeth our
infirmities ; which spirit was in our Sauiour Christ that
taught the Lords prayer, and in the rest of Gods seruants
that wrote prayers : wee are not able of our selues to
thinke any good, but God giueth vs abilitie :
so of our selues we are not able to pray, but ^' '^' ^'
God giueth vs the spirit of prayer, which teacheth vs to

A paterne of true Prayer 85

pray with sighs and groanes which cannot be vttered :
when we haue this spirit of God, then wee know what to
pray, and can teach others also. This may suffice for
the answere of their maine obiedtions against set prayers.
To conclude then : Christ hath not commanded vs to vse
these words and no other, neither hath hee forbidden vs
to vse these words, or any other holy forme of prayer :
but hee hath left it indifferent and arbitrarie to vse them
or not to vse them, as was said. Hitherto of the precept
of prayer in the two general points thereof : first, that
we must pray : secondly, how wee must pray. Now
followeth the prayer it selfe.

In handhng whereof we wiU first propound some
generall considerations : after descend to the particular
exposition of the words thereof.

In the generall consideration of the Lords prayer wee
may obserue three things. Generally of

1. The abuse of the prayer. the Lords

2. The true and holy vse thereof. p^^^^''-

3. The quahties and conditions of it.

And first to entreate of the abuse of this prayer, and so
of any other godly prayer, for this prayer is How the
all prayers in vertue, and largenes, seeing that Lords prayer
all prayers must be framed of the matter and '^ ^ "^^ '
afie6tions herein expressed : it is abused especially by
foure sorts of persons.

1. By the ignorant persons that vnderstand it not.

2. By impenitent persons that pra6tise it not.

3. By Papists that attend not the matter of it.
4 By witches, wise women or charmers.

The ignorant person abuseth it, for that he thinketh
Howienor- *^® Very Saying of the words, though hee
ant persons vnderstand not the matter signified in the
abuse prayer, ^gj-^jg^ ^o be a good and acceptable seruice of
God : which is very absurd.

For first, hee that prayeth must pray in faith, if hee

wiU haue his prayer granted : lam. 1. for that

lam. I. 6. 7. ^^^ ^j^^^ wantcth faith shall not receiue any

thing of the Lord : but where there is no knowledge of the
maine articles of faith, there can be no faith : for faith
Rom. 10. 14. commeth by hearing, learning, and knowing
15- of the word of God expounded in the ministerie

86 A paterne of true Prayer

thereof. Seeing then hee wanteth knowledge, hee want-
eth faith, and wanting faith hee shall not obtaine that he
asketh, and obtaining not he prayeth not aright : and so
abuseth this prayer, for that hee vseth it not in faith and
knowledge as is required.

2. It is expressely set downe by the Apostle, that a

man must pray with the spirit and with the
or. 14. 2 . Yntjgrstanding, that is, so that another may
vnderstand him when he prayeth : if so as other may
vnderstand, then much more must he vnderstand him-
seLfe : if a man therefore pray, not vnderstanding the
prayer hee saith, hee abuseth it ; but ignorant persons
pray without vnderstanding : wherefore they abuse both
this and all the rest of their prayers. Therefore it were
better for them to say fine words with knowledge, than
to say their Pater noster, or any other prayer tenne times
as long, without vnderstanding.

3. Finally, our Sauiour Christ out of the Prophet
Matth. 15. 8. Esay reprooueth the hjrpocriticall lewes, for
Esay. 29. ^]jat they did draw neere with their Kps, but
their hearts were a farre off, and requireth that they
draw neere both with heart and lippes, when they come
to worship God : but a man cannot draw neere with his
hart, except the vnderstanding and the mind goe before
as the leader of the heart (wherefore the vnderstanding
is compared to the wagoner or coachman that dire6teth
and guideth the horse with whip and bridle, that is,
restraineth the headstrong and vntamed affe6tions, and
ordreth them aright by reason rightly ruled : they therf ore
that want vnderstanding of their prayers, although they
may say they haue a good heart and affe6tions, yet it
cannot be that the hart should be right, except the vnder-
standing bee right, which is by knowledge : wherefore all
is wrong and amisse, and therefore thou abusest thy
prayer, except thou vnderstand what thou prayest. To
end this first point, prayer is the labour of the minde and
heart, not of the lips : and all they that make it a lip-
labour onely, as all ignorant persons doe, abuse this and
all other prayers. For foure things are necessarie to pray
this prayer, or any other prayer in speech.

1. Thou must vnderstand it, as alreadie hath bin said.

A paterne of true Prayer 87

2. Thou must afEe6t and desire the prayers.

3. Thou must vtter the words.

4. Heart, tongue and minde must accord in euery
prayer, and euery seuerall matter : wherefore the tongue
must not runne before our wits, as wee say in our common
prouerbe : but first our hearts must indite good matter,
and then our tongues must be as the pen of a psai. 45.
readie writer : we must first beleeue, and then ^- <^'"'- 4- 13-
wee must speake. Thus then is this prayer abused by
ignorant persons.

Secondly, the impenitent person though he haue
knowledge, and so be freed from that kind of ^^^ impeni-
abuse of this prayer, yet abuseth it as bad, if tent persons
not worse, in another kinde : for ^^^^ prayer.

1. God heareth not them that Hue in sinne vnrepented
of : for their prayers and sacrifices, and all

their seruice of God is abominable, and is no loh. 9. 31.
better than iniquitie it selfe in Gods sight : for ^''°"- ^5- «•
though God hath commanded prayer, and ^'''^'
sacrifice, and incense, as was accustomed in the old
Testament, yet he required that they should be offered
by persons that were meete and fit for that purpose : and
so though God now require that wee should pray, and
heare the word, and communicate in the Sacraments,
adlions answerable to the former of the old Testament, yet
God will not accept these a6tions performed by any man :
but first a man must leaue his sins, and then pray :
repent, and then heare the word, examine himselfe and
finde himselfe worthie before he eate : otherwise his
prajdng, hearing and eating are turned into sinne. If
then the prayer of an vnrepentant person be abominable,
if God heareth it not, if it bee iniquitie, surely the wicked
man doth abuse it and make it so : for God would accept
that of vs which hee commaundeth vs, if we would per-
forme it as he requireth.

2. Againe, impenitent persons abuse prayer, because
they doe not practise that which they pray : for euery
prayer must be pra6lised : otherwise there is hypocrisie
and dissimulation. For if a man pray that Gods name
may be hallowed, if hee by swearing vainly or falsely
prophane the name of God, it is double dealing, for his

88 A paterne of true Prayer

heart and tongue accord not in one, nay his tongue con-
tradi6teth it self e : for he asketh with the tongue that he
may not dishonor Gods name, and yet with a vaine or
false oath his tongue doth dishonour Gods name : this
his tongue speaketh contradictions : or else hee neuer
meaneth to pra6tise that which hee prayeth, and so his
heart and tongue are at variance, which is hypocrisie :
an impenitent person then doth abuse prayer, for that
he neuer prayeth with his hart, though with his tongue
he speake it.

3. Furthermore, the man that liueth in his sinnes,
which he repenteth not of, doth curtoll and (as I may so
speake) libbe this prayer, and so abuse it : for if we pray
this prayer aright, we must pray euery petition thereof :
but an impenitent person caimot pray euery prayer therein
contained : for a swearer cannot pray, hallowed be thy
name ; a persecutor cannot pray, thy kingdome come ;
the impatient person cannot pray, thy will be done ; the
couetous person cannot pray for his daily bread ; and so
foorth of the rest : for how can they pray against those
sinnes, wherein they haue resolued with themselues as it
were to liue and die ? And therefore if the minister or
any other Christian shall reproue them of those seuerall
sinnes which they pra6lise, they will hate him and perse-
cute him for it ; which argueth plainely that they neuer
pray against them, for they cannot abide to heare of them.

4 To end this point, they abuse this prayer for that
lining in sinne, notwithstanding they take this prayer a
part of holy scripture, and so Gods name in vaine ; for
they haue nothing to doe to meddle with Gods word,
seeing they hate to be reformed, and cast Gods word
behinde them. For whereas they speake this
prayer to God they are neuer a whit bettered ^" • 5°- 1
thereby, and so it is in vaine to them : also they vse it
without feare and reuerence, as euery part of
holy Scripture should bee vsed, and therefore ^'^' ' ^'
abuse it : whereby it appeareth euidently that wicked
and hard harted and impenitent persons that purpose to
continue stil in their sins, doe abuse this prayer, though
peraduenture they vnderstand it, when they vtter it in
the worship of God.

A paterne of true Prayer 89

Thirdly, the papist also abuseth this prayer and that
three wayes especially :

1. They say it in Latin, a tongue vnknowne to the
common sorte of people.

2. They say it in number vpon their beades.

3. They say it as satisfa6tory and meritorious.

1 First they abuse it because they say it in Latin,
a tongue which for the most part is not vnder- How papists
stoode of them that say it, and hardly well abuse prayer.
pronounced by the multitude : but vnderstanding is
necessarily required in prayer, as was said
before : and whereas the lesuites auouch that '' °''' ^'^'^
God vnderstandeth Latin or any language, and prayer
is diredled to God, and that instru6tion of the hearer is
no end of prayer but of preaching : we answere that the
Apostle saith flatly that all things must be done to
edification : therefore prayer also, which is some thing, nay
a chiefe and principal part of the pubUke seruice of God :
hence we reade that the title of some of the psalmes, which
are prayers, is to giue instru6tion : as Psal. 74. and 89.
That therefore is but a forgerie of man contrarie to the
word : for prayer is an excellent meanes of edification,
it being as a whetstone to sharpen the grace of God in
vs ; especially if it proceed feruently from the heart and
lips of the Minister, it doth rouze the drousie spirits of
dull Christians : for there is no difference betwixt preach-
ing and praying but this ; that preaching is dire6ted to
men from God, prayer is dire6led from man to God, both
preaching and prayer is the word of God, or ought to be
so. Wherefore as preaching or reading the word are
excellent meanes of edification and instru6tion ; so like-
wise conceauing or reading prayer is a worthie meanes
appointed of God to edifie the people of God, and prayer
is a second hammer, or a second stroke with the hammer,
to beate the naile to the head, that is to say, to fasten the
holy do6lrine, exhortation, admonition, reproofe, consola-
tion, or what else, deeper in the conscience or vnderstand-
ing : and this is the edification of prayer. Therefore
herein the lesuites are greatly mistaken that they thinke
instru6tion and edification no end of prayer.

2 Secondly our Sauiour Christ requireth, and it is

90 A paterne of true Prayer

the very summe of the first table of the law, that we loue
Deut. 6. 5. God with all our heart, our soule, our mind, our
Lukhl%f.' thought, our strength ; and all that is within
Psai. 103. 1, vs must praise his holy name. But as was
said before, prayer is commaunded in the first table, and
is therefore a part of loue we owe to God : hence then it
foUoweth as a necessarie conclusion, that we must testifie
that we loue God with oiir minde and with all our minde
in prayer, when our minde is busied about the vnder-
standing and consideration of that holy matter which
we vtter to God ; but that cannot possiblie be, if wee
vnderstand not what we spake, as they doe not that speake
their prayers in an vnknowne language as Latin : they
therefore abuse prayer that pray in Latin, not vnder-
standing it.

3 Lastly, as hath been said, it is plaine babling to
speake any thing with the lips in the presence of God,
which a man vnderstandeth not, or desireth not in the
heart and minde : for we must glorifie God ^ ^^^ ^ ^^
with the body and with the spirit both, for
they are both Gods by creation and redemption : now to
pray to God is a principal! part of the glorifying of God ;
therefore we must pray with the spirit, as well as with
the tongue, which is a part of the body. For whereas the
schoolemen teach that a6luall attention is not needefuU
in time of prayer, but it sufficeth to come with a holy
purpose to pray, it is as vaine a forgerie as the former of
the lesuites that held instru6tion no end of prayer : for
whereas they aUedge for confirmation of their opinion,
that our heart is not in our owne power, and therefore
we are not able to keepe it from wandering ; surely we
must needes graunt it to be so, and yet notwithstanding
it is sinne for vs to suffer our hearts to wander : and who
durst goe speake to his prince, his minde either not vnder-
standing his matter, or wandering from it, which in effe6t
are aU one ? Wherefore if babling be abusing of prayer,
and they babble which vnderstand not or attend not their
prayers : no doubt they that say the Lords prayer in
Latin, not vnderstanding Latin, abuse it. Thus then the
papist abuseth this prayer by saying it in Latin, a tongue
vnknowne to the people.

A paterne of true Prayer 91

Secondly the papists abuse this prayer especially, by
saying it in number, and numbering it vpon their beades :
and hence it is that they say a whole beadrole of prayers ;
as for example 30. prayers, Pater nosters, aue maries,
creedes due. which will be proued to be a manifest abusing
of the Lords prayer. For first, this is to babble : for it
cannot bee that euery mans deuotion should last so long
as the number of the prayers lasteth : for some weake
Christians feruencie and zeale will not indure longer than
the saying of the prayer twise or thrise ouer : at which
time he must cease saying it ; for if he still continue saying
it without feruencie and deuotion and attention, in a
word without sense and feeling, his saying is babling,
onely a lip labor, which is abominable in the sight of
God.

2 Againe, our Sauiour Christ condemneth vaine
Matth. 6. 7. repetitions, and the wise Preacher requireth
Eccies.5.1.2. ^j]^at our words should be few, because God
is in heauen and we are vpon the earth : therefore we
must not rashly and hastely huddle ouer ten or twentie
prayers as a post horse runneth his post miles ; but if in
any a6lion, surely in this holy and reuerent a6tion, the
calling vpon Gods name, our prouerbe is true, Hast makes
waste : for God is in heauen, that is to say, a heauenly
God, most wise, most holy, most iust, most mightie, and
euery way most glorious, and therefore must be wor-
shipped after the best manner we can possibly afford :
againe, we are vpon the earth, that is to say, men, dust
and ashes, subie6t to sinne in the best adtions, improuident
and vnwise persons, especially in our affaires which are
done sodainely and hastily : therefore we are not either
with our heart to conceiue, or with our tongue to vtter
a matter rashly and speedily before God, but we must be
well aduised before hand, and in the a6lion vse al solemne
decencie : but to racket ouer the Lords prayer so many
times as they doe, is nothing else but as it were to tosse it
like a tennise ball, and to abuse it shamefully. Now our
Sauiour Christ doth not condemne al repetitions, nor the
Preacher simply forbid many words : but such repetitions
and multitude of words as are vnreuerently, and without
affe6tion vttered, rather to perfe6t the number and hold

92 A paterne of true Prayer

out the time, than expresse the affe6tion : for repetitions

and many words sometimes proceede from

an. g. 19. ^^ ardent and vehement desire of obtaining

something, which men desiring to haue, God doth, for

reasons best knowne to himselfe, defer to graunt, and

sometimes to stirre vp our feruencie and try

Luk. 18. I. . . , ^

our patience and perseuerance.
3 Againe, such repetitions are needles in regard of

God, for he knoweth our wants and requests

' ^^' ' at our conceiuing of them in our hearts, seeing

he knoweth the heart : or before wee thinke of them,

because he knoweth our thoughts a farre off :
sa . 139. 2. jj^^g]-^ more then when we haue once vttered
them, which God requireth not for that he needeth our
speech to tell him what we want, but for that we must
worship him with the whole man, body as well as soule,
and tongue as well as any other part of the body : yea
the tongue is the principall part in Gods wor- ^^^^ ^
ship, therefore called the glory of the Prophet,
as the chiefe instrument of glorifying God : and as it is
needles in regard of God to repeate so often, so in pubUke
prayer it serueth not for edification, seeing it wearieth
the auditory ; and in priuate prayer it wearieth him that
vseth it. Once therefore in feeling faith and feruencie is
better than ten times in coldnes, dulnes, wearines and
superstition.

Thirdly, the papists abuse this prayer and that very
strangely, because they say it in opinion of merit and
satisfadtion : for so the arch lesuite teacheth that there
are three ends of prayer : namely, first obtaining, secondly
merit, thirdly satisfaction : and that prayer doth not only
obtaine but satisfie for sinne, and meritoriously deserue at
Gods hands.

1 Now the truth is that as all our good workes are
stayned with sinne, so especially our prayers, which are
the weakest seruice we can performe to God, and hath
most corruption in it : as may appeare by the manifold
wandering thoughts that haunt our mindes in the time
of prayer, withdrawing our hearts from that due attention
and reuerence we ought to haue : wherefore
the wise man for the terror of wicked men ''""' ^^'

A paterne of true Prayer 93

saith, that the sacrifice, euen the best seruice of the wicked,
is abomination to the Lord : but contrariewise the prayer,
that is the weakest seruice, of the godly man is acceptable,
which maketh very much for the comfort of euery dis-
tressed conscience : now if our prayers be stained with
so many corruptions, they cannot merit any thing except
it be the punishment, neither can they satisfie the iustice
of God, seeing they are not proportionable thereunto, nay
they neede a satisfaction to be made for them : wherefore
euery true humbled Christian finding the palpable ex-
perience hereof in his heart, crieth out with
the prophet. Enter not into iudgement with thy ^^ ' ^'^^' ^'
seruant Lord, for no flesh shall be righteous in thy sight :
and prayeth continually. Lord pardon me my good deeds,
that is, the imperfe6tion of my good workes.

2 Besides, all our prayers are to bee made in Christs

name, that is in the merit, mediation and
■ ^^' intercession of Christ lesus : and therefore
the prayers of the Saints must be performed with the
Apoc. 8. 3- 4. smoke of the odours which are giuen to the
Matth. 3. 17. Angell, before they ascend vp before God :
for in Christ lesus God the Father is well pleased
with vs, and with all our holy adtions : but out of
loh. 15. 5. lesus Christ he is displeased with vs : for
Heb. II. 6. wanting faith whereby wee are ingrafted into
the true vine, we cannot please God. Wherefore if our
prayers haue neede of Christs merit and satisfaction, how
haue they any merit or satisfaction in themselues ?

3 Lastly, all the arguments that are vsed against the
merits of good workes in generaU, serue sufficiently to
ouerthrow the merit of prayers : and so to end this point,
seeing the papists vse prayer for other ends than it is
appointed, they abuse it ; as when a man vseth a sword
to murther, which is appointed for iustice, he abuseth the
sword. Thus we see how this prayer is abused by papists,
saying it in Latin, in number, in opinion of merit and
satisfaction.

The fourth sort of persons that abuse this prayer and
How char- othcrs, are wise women, as they are termed,
mers abuse or good witches ; which are termed good, not
prayer. £qj, thsbt they doc good by witchcraft and doe

94 A paterne of true Prayer

no harme to their neighbours : these make the Lords prayer
or other good prayers charmes : for by sa3dng of prayers
they can cure diseases, driue away the toothach, heale
things forespoken, &c. Now that prayer is abused by
them it is plaine.

1 God neuer appointed prayer to be a meanes to cure
diseases or such hke, being applied to the sore or disease
or atch : for although it be needefuU that we pray to
God for the remouing of paines and sicknes from vs and
ours ; yet it doth not f oUow thereupon that God appointed
prayer for a medicine, which being applied to diseases
shall cure them : for then euery man would be a physition
to himselfe whatsoeuer disease he had, by his prayers.
Prayer doth sandtifie physicke vnto vs, it is

no physicke it selfe : it obtaineth at Gods ' ^"'' '^'
hands a blessing vpon our medicines that they may cure
vs ; it selfe by vertue inherent in it doth not cure vs :
and as our meates and drinke by vertue in them doe
nourish our bodies, which notwithstanding are san6tified
by prayer for that end : so physicke cureth our diseases,
prayer san6tij&eth physicke. Wherefore seeing prayer is
not Catholicum as the physitions call some of their
medicines, that is an vniuersaU medicine for all diseases,
nay no medicine for any one disease, it foUoweth that
these wise women that vse it as a meanes to cure diseases,
abuse it.

2 Againe, this was a miraculous gift in the time of
the Apostles, whereunto was added vn6tion

with oyle also ; which continued in the Church "'"■ 5-
but for a certaine season, so long as the dodtrine of the
Church had neede of extraordinarie confirmation by
miracle : now the do6lrine of the Gospell being sufficiently
confirmed by witnes ordinarie and extraordinarie, of God
and man, this gift ceaseth as all other miracles. Wherefore
they that shall enterprise this miraculous course of curing
sicknes, what doe they else but challeng this miraculous
gi^t : and what are they else but imposters
and seducers of the ignorant, or of those that
receiue not the loue of the truth ?

3 Besides this, you shall obserue these wise women,
wizards, and charmers will with writing the prayer cure

A paterne of true Prayer 95

the diseases and aches of men. As for example, they
will write it vpon a peece of paper : or hauing written it,
cause the partie diseased to weare it about his necke, and
so they shall be cured : they wiU write it in cheese or
vpon bread and giue it to mad dogges to eate, and their
madnes shall depart from them : and other pra6lises of
like foUy and impietie : all which plainely argue societie
and fellowship with the diuell, and the helpe of the diuell :
for others cannot doe it, but themselues : and why I pray
you cannot others doe it ? forsooth say they, you doe
not beleeue as we doe, no not though you say or write
the same prayers that they doe. Surely wee beleeue that
to be true which they say : for they haue either openly,
or at the least secretly, contradted with the diueU, whose
they are, whom they serue and honor ; and in whom
they beleeue. No maruaile then though others which
worship the true God, cannot doe such charming trickes
as they can, for indeede good Christians beleeue not in
the diueU as they doe. Wherefore seeing they diredt their
prayers to the diueU, which should be diredted to God
alone, they doe greatly abuse their prayers.

If any obiedt that these wise women vse medicines as
well as prayers, and so their prayers doe only
san6tifie their medicines which they vse to cure
their diseases : the answere is, their medicines are not
such as the art of physicke alloweth, but some foohsh
trumperie, which hath no qualitie or vertue sutable to
the disease, as fit to draw the moone out of heauen, as to
cure a disease : and both their medicines and prayers are
nothing else but a colour of their charming, that so vnder
such a shew of art and hohnes, they may the easier
deceiue the simple people, who for the most part thinke
that aU is gold that glistereth : and who knoweth not
that euen Sathan can transforme himselfe into an Angell
of light ? Also if it be obserued, these women and
charmers are either ignorant, or profane persons, wanting
the true knowledge of God, or leading lewd and vngodly
lines : yet outwardly at performing of their cures they
will make such a holy show of deuotion, as may bleare
the eyes of vnexperienced people. In regarde whereof
greater care and diligence ought to be vsed in examining

96 A paterne of true Prayer

and trying their a6tions : for the white diuell will sooner
deceiue than the blacke diuell. It appeareth then plainely
by this which hath been said, that the Lords prayer is
diuersly abused by diuers sorts of persons, as namely the
ignorant, the impenitent, the papist, the charmer.

The second point to be handled in the generaU con-
The holy vse sideration of the Lords prayer, is, the true,
of the Lords lawf uU and holy vse thereof, and so of prayer
prayer. generally : which may partly be perceiued by

that which hath alreadie been deliuered concerning the
abuse ; for the knowledge of one contrarie ariseth out of
the knowledge of another, and he that knoweth wherein
the abuse of the Lords prayer consisteth, knoweth also
wherein the true and holy vse doth consist. Yet not-
withstanding it shall not bee amisse to intreate briefely
of this point ; referring the further vnderstanding thereof,
partly to that which hath been alreadie spoken of the
abuse, and partly to that which shall be spoken afterward
in the preface ; and in the conclusion of the Lords prayer
of the affe6tions and dispositions in the time of prayer,
and of the manner of prayer. To handle this point then
of the true and holy vse of prayer : it consisteth especially
in f oure particulars.

1. Knowledge : for a man must vnderstand what he
prayeth.

2. Faith : which is an assurance of obtaining that
we aske.

3. Repentance : which is bewailing our sins and
wants, and a pra6tizing of our prayers.

4. Deuotion : which is a due disposition in time of
prayer.

For if vnderstanding the matter of our prayers, feeling
our sinnes and wants, bewailing them, pur- Knowledge
posing to amend them, earnestly asking pardon "he^vsfof ^""^
and rehefe, reuerently carying our hearts in prayer.
Gods presence, faithfully perswading our selues God wiU
heare vs : if I say we thus aske, we doe truely and aright
vse prayer.

First, for knowledge that it is necessarie, shall appeare
by consideration of the seuerall parts thereof : for there
is a threefold knowledge required.

A paterne of true Prayer 97

1. Knowledge of the words vttered.

2. Knowledge of the matter contained in the words.

3. Knowledge of the dodtrine comprehended in the
matter.

The knowledge of the words is opposed against prayer
in an vnknowne tongue ; which edifieth not, and there-
fore must be remooued out of the congregation : and in
the congregation, the words of the prayer must be vnder-

stoode, else the speaker shall be a barbarian

^' to the hearer, and otherwise the hearer cannot

say Amen. Strange languages is a iudgement of God vpon

the world, as may be seene by the history of

the tower of BabeU ; the euidence whereof
appeareth vnto this day, in that the paines we bestow
about the learning of the tongues is so hard and tedious,
and is a great impediment to the true knowledge of the
Scriptures. If it bee a iudgement of God, why shall we
not seeke to pray in a knowne tongue, and so to vnder-
stand what we pray, that we may be freed from that
iudgement ? The knowledge of strange tongues indeede
is a blessing, but the strange tongue is vndoubtedly a
iudgement.

The knowledge of the matter is a thing absolutely
necessarie also : for shall we vtter we know not what to
God, or shall we giue consent in publike prayer to that
we are ignorant of ? the prayer perhaps may containe
Arrianisme, or Pelagianisme, it may be hereticall, or
schismaticall, or sauor of some f oule errors ; which cannot
please God seeing they are not agreeable to holsome
do6trine of the word : all our prayers must be according

to his will, but false doctrine, heresies or errors,
0.5. 14. ^^^ contrary to his will. Wherefore we must
carefully know and search whether the matter of our
prayers containe in them truth or falsehood ; and so the
knowledge of the matter is also absolutely necessary, if
wee will haue our prayers accepted and graunted.

The knowledge of the do6trine comprehended in the
matter, also is needefull, that a man in some measure

know the f undamentall points of religion,

° "^' which our Sauiour Christ requireth in the

Samaritanes ; for they worshipped they could not tell

w. 7

98 A paterne of true Prayer

what, but the lewes knew what they worshipped : a man
loh. 17. 3. therefore must know God and himselfe, the
I. Coy. iT ^ 1^'^ ^J^d the Gospell in some tolerable measure
28. before hee can make acceptable prayers to

God through Christ lesus.

The second thing necessarie for the true and holy vse
of prayer, is faith or an assurance of obtaining paith neces-
that wee aske according to his will : this faith ^^}^ ^°'^ t^e

e •, J. . . •(. • c -ji nolle vse of

or assurance is a irmte of lustiiymg faith, prayer,
which laieth hold vpon Christ for pardon of '• ^°''- 5- 14-
sinne, and for aU manner of good things for bodie and
soule : so that whatsoeuer good thing wee Heb. n. 30.
aske, wee may certainly resolue our selues wee shall
obtaine : for if God the Father hath giuen Rom. s.
vnto vs lesus Christ, how shall he not with ^^"^^ 34- lo-
him giue vs all things els that are good ? If he giue
vs the greater, hee will giue vs the lesser also : for tem-
porall blessings are additions and dependants
of heauenly blessings. More shall be said of
this point afterward in the conclusion of the prayer,
whither the reader is to be referred.

The third thing requisite for the true and hohe vse of
prayer, is Repentance : for God heareth not Repentance
sinners that hue in sinne vnrepented of, that "he^hoi" vs"*^
regard wickednes in their hearts, that purpose of prayer,
to liue in knowne sinnes ; al their prayers are p^ai%6
abominable, for that they turne their eares from Protiert.
hearing of the law, as the Wiseman testifieth. Wherefore
he that will haue his prayer heard, must in his hart bewaile
his sinnes, hate them, renounce them, studie and striue
to forsake them, pray against them, and then the Lord wiU
gratiously graunt his petitions. Indeede sometime God
graunteth wicked men that which they aske, or wish to haue
from God, but that is in wrath and vengeance : for that
which hee giueth them shall turne to their woe and miserie
another day. And as it may be said of a godly man, that
God heareth him by denying that he asketh : so also
may it be said of a wicked man, that God heareth him
not by granting that he asketh : the godly man is heard
by denying the euill he asketh, and granting the good he
asketh not : the wicked man is not heard by granting

A paterne of true Prayer 99

the euill he asked, and withholding the good he asked
not : for though none of Gods creatures are
euil in themselues, yet through the abuse of '' **"' '^'
the wicked and Gods curse, they may be euill vnto the
euiU man. Againe, though God heare what the wicked
man saith when hee pray, and grant him that very selfe-
same thing hee asketh ; yet God cannot properly bee said
to heare his prayer and grant his request : for the wicked
mans prayer is not a means of obtaining, neither doth
God graunt him any thing by meanes or through instancie
of his prayer : but God is truly said to heare the prayer
and graunt the request of the godly, seeing that he
graunteth that which they aske through the instancie of
their prayers, they being the onely meanes of obtaining.
The fourth thing necessarie for the holy vse of prayer
Deuotion is Deuotion, which is the due regard and

fo/the%me rehgious estimation a man ought to haue of
vse of prayer. Gods Maiestic and his OASTie miserie in time of
prayer : which deuotion hath a speciall signification in this
place, and containeth these foure things in it principally.

1. Attention in time of prayer.

2. Reuerence in regard of Gods presence.

3. Feehng of our sinnes and wants.

4. Desire to obtaine that we aske.

Attention is opposed against wandring thoughts.
Attention a which vsuaUy in the time of prayer creep into
part of de- the minds of men : for expelling and auoiding
whereof, it behoueth euerie carefuU Christian
to watch ouer his vnderstanding, and affe6tions, that by-
thoughts either rush not into the minde ; or if they do,
that then presently they be thrust out againe.

This attention is threefold.

1. Attention to the words of prayer.

2. Attention to the matter contained in the words.

3. Attention to God, to whom prayer is dire6ted.
Attention to the words, is when a man doth so watch

ouer his tongue, that no words vnsan6tified, or vnfit for
the holy matter of prayer, doe vnawares breake out of
his mouth.

Attention to the matter, is when a man doth so busie
his vnderstanding in conceiuitig, and afEedtions in pursuing

7—2

100 A pater ne of true Prayer

the substance of Ms petitions, as that by-matters take not
place to disturbe the course of his prayers. i- Cor. 7.

Attention to God, is when a man doth so conceiue of
God as the words of prayer affoord, according to the
seuerall names, titles, attributes, properties, and workes
wherewithall in time of prayer wee intitle God according
to his holy word : as. Father, mercifull, iust, &c.

Reuerence is opposed against either a common or base
estimation of Gods excellencie and glorious Reuerence a
maiestie, before whom wee appeare when wee part of de-
com.e to pray. When a man commeth to "°''°"-
make a supplication to a Prince, he is striken with a
reuerent feare of so excellent a person as the Prince is :
much more ought wee so to bee affe6ted comming before
the Prince of all the Princes in the world : wherefore the
Psalmist counseUeth vs to feare when wee serue
God, and to tremble when we giue thankes.
This reuerence will be increased, if we consider who God
is before whom we come, and what we are that come
before God : God is in heauen, and we are vpon the earth :
wee are dust and ashes, as Abraham spake to Eccies. 4. i.
God, and God is the Creator and maker of vs ^*»: ^^- 27-
aU : we are vile, and to be abhorred, to whom 706. 42^'
appertaineth shame and confusion of face : ^"■^- 9
but God is excellent, admirable and glorious. If these
things possesse our affections throughly, a holy reuerence
also wil enter vpon our soules. And as it befell lacoh
when he slept at Bethel ; which is by inter-
pretation, Oods house, that hee was afraid, ""' ' ^'
saying, it was a fearefuU place, and no other but the
house of God, and the gate of heauen : euen so ought we
to bee affedted, by faith seeing God spiritually present
which is a spirit and inuisible, searching the hearts, and
knowing the thoughts of aU the sonnes of men.

Feeling of sin is opposed against hardnes of heart,
both that generall obduration which is con- Feeiineofsin
trarie to repentance ; and a more speciall, a part of de-
which the children of God sometime are cum- "°'^'°"-
bred with for want of a continuall renouation of repent-
ance, and growing by occasion of lapse into some sinnes,
whence issue hardnes of heart and a carelesse securitie

A paterne of true Prayer 101

and affe6tions benummed for the time. This feeling of
Maiih. ii. sinne is called by our Sauiour Christ a heauie
^^ load, and wearisome burthen. For as a man

that hath a burthen or load vpon his backe, doth sensibHe
feele it, and is thereby greatly wearied, oppressed and
compelled to bow and stoope through the waight thereof,
his strength being not sufficient to match and ouercome
the weight of his load : euen so the man that once feeleth
the heauie burthen of sinne, which is the wrath of God
euery way intolerable and insupportable of man, is there-
Psai o 12 ^y ^*^ surcharged and oppressed, as that hee

cannot looke vp, and then his heart beginneth
to faile as a man in a swoune : and therefore the Prophet

in the Psalme complaineth and confesseth his

' ^' sins vnto God, after hee had knowne his

iniquitie and viewed his sinnes, being alwaies placed in

his sight : and they only are fit to come vnto Christ by

faithful prayer that feele this burthen of sinne

" ' '^' ■ vpon their backs ; that thinke themselues vile

and abominable sinners : for God resisteth the proud, as if

hee were his speciall enemie: but he giueth grace
"'"■ '*' ' vnto the humble as vnto his beloued friend.

Desire to obtaine that we aske is opposed against cold,
Desire to ob- lukewarmc or faint affe6lions : when men
*fd^*t^*'^ aske, but care not greatly for obtaining that
lam. 5. 16. they aske : true deuotion hath feruencie an-
Matth. 7. 7. nexed thereto. For as a begger is very earnest
to get his almes, if hee bee hungrie : so the deuout person
is full of crauing and begging affedtions, if he haue once

felt the sptrituall hunger and thirst of a barren
' ^' ■ and drie soule voide of the grace of God.
Thus much briefly of the right and holy vse of prayer,
whereof more shall bee spoken afterward.

The third point to be handled in the general! considera-
The qualities *^'^^ ^^ *^® Lords prayer, is the quaHties and
of the Lords Conditions thereof, which are these fiue foUow-
P"y"^- ing.

1. First, it is a platforme of prayer.

2. Secondly, it is most excellent.

3. Thirdly, it is most perfedl and absolute.

4. Fourthly, it is onely a generall forme of prayer.

5. Fiftly, it is hard to be vsed aright for a prayer.

102 A paterne of true Prayer

The first qualitie or propertie of this prayer is, that
as it is a prayer, so also and that more The Lords
especially it is a dire6tion and platf orme of Pf^^^'' '^ ^ ,
prayer. For as a man going to build an house, prayer.
wiU first haue a platforme or an idea in his M'^^^^- ^- 9-
head, according whereunto he will frame his house : so
the Lords prayer is an idea or paterne whereby euery true
prayer is framed : and as the holy Scriptures are termed
Canonicall, for that they are the canon or rule of faith
and manners ; so the Lords prayer may bee called
Canonicall, for that it is the canon or rule of all other
prayers : for there is no prayer in the holy Scripture but
it may bee referred vnto this prayer : and all the prayers
which haue been, are, or shall be made, must be measured
by this prayer, and so far forth are they commendable
and acceptable as they are agreeable hereunto. For as
a circle containeth al figures, a sphere all bodies, and an
infinite line all lines : so the Lords prayer containeth all
prayers : resembled to a map which at once to the view
ofiEreth the consideration of al the world, so this is the
synopsis of all prayers.

The second qualitie of this prayer is the excellencie
thereof : for it is Gods word, a portion of holy j^^^ exceiien-
Scripture. The prayers which wee make may cie of the
be, and ought to be agreeable to the word, but ^°'''^^ prayer.
Gods word they are not : wherefore it is most excellent :
for if all the men Huing in the world should studie all their
dales to frame a prayer, they were not able to make a
prayer comparable hereunto : lesus Christ lmA. h. 49.
the wisedome of God framed it, and that & n- i-
purposely teaching how to pray : therefore excellent
must that prayer bee which was framed by the excellencie
of Gods wisedome : and as there is no proportion betweene
the finite and the infinite ; so is there no comparison
betweene the infinite excellencie and capacitie of this
prayer, and the prayers of all other men lining.

The third propertie of this prayer is the perfe6tion
therof : other prayers are imperfe6t, either ^j^^ pg^ec.
for that they are stained with manifold wants tion of the
and corruptions, as all our prayers are ; or ^°'^^^ prayer,
for that they containe but some portion of the matter

A paterne of true Prayer 103

contained in this prayer : as the prayers of holy men
mentioned in the Scriptures. This prayer containeth the
whole Scriptm-e : for it is an Epitome or abridgement of
the whole Scripture, a Catechisme in forme of a prayer,
containing aU the vertues of the Law and Gospell, and all
the good we can pray for, all the graces and blessings wee
can giue thankes for, all the euiU we can pray against :
and to these heads may the whole Scripture be referred.

The fom-th propertie of this prayer is, that it is onely
The Lords a generaU prayer or forme of prayer : for aU
generau '^^^ good things wc Want are not nominated

prayer onely. here, nor aU the euUl wee pray against ; yet
they are here included, either simply and naturally as the
speciall in the generall, the part in the whole : or else
figuratiuely and by proportion, as one part vnder another.
For example sake, prayer for health, patience, faith, the
King, the Counsell, the Minister, the affli6led, &c. are not
here expressely named ; yet they may euery one of them
be referred to some one petition or more : therefore this
generaU prayer may be compared to the Commandements,
and the Articles of faith : to the Categories and predic-
ables in Logick, where the heads and generals are pro-
pounded onely, or the chiefe or principall matters : the
speciall and lesse principal are by proportion and discourse
of reason to be referred thereto, or reduced thence.

The last qualitie or propertie of this prayer is, that it
The Lords is vcry hard to vse this prayer aright for a
prayer hard prayer. Now it is not denied but that it is
arighUora a prayer, and may be vsed lawfully for a
prayer. prayer : but to vse it aright as it ought to be

vsed, there is the difficultie. For the words of the prayer
being so short as they are, and the matter contained in
the words both so large and diuers ; euen as large and
ample as all things we stand in need of and can pray for,
as aU things we can pray against, as all things we can
giue thankes for : how is it possible that a man praying
this prayer should in any mediocritie with his minde
conceiue, and his affe6tions pursue the thousand part of
the things comprehended in this short forme ? especially
considering the vnsearchable depth of our Sauiour Christs
conceipt, when he vttered this prayer ; whereinto wee

104 A pater ne of true prayer

are in some measure to conueigh our conceipts in time
of vsing it for a prayer ; otherwise it will be the abusing
of it.

Againe, it being a portion of holy Scripture very hard
to be vnderstood, & being diuersly by diuers persons
expounded ; also it being doubtfull which is the true
exposition thereof : if we perhaps light vpon a false
exposition, and so a false meaning of the words, we do
not pray it aright as we ought to pray ; for we must giue
the same sense vnto euery petition, which our Sauiour
Christ gaue whe he did pray it ; if we do otherwise we
wrest the prayer & abuse it : hence therfore appeareth
the difficultie of vsing it aright for a prayer.

Out of the consideration of this last propertie of this
prayer ariseth this conse6tarie or conclusion ; that there
is lesse daunger of sinne in conceiuing a prayer agreeable
to this prayer, than in vsing this prayer for a prayer ;
which may bee verified thus : when wee conceiue a prayer,
wee know our owne meaning certainely; so doe wee not
certainely know the meaning of euery point in the Lords
prayer : againe, when we pray we attaine the depth of
the meaning of our owne words ; so can we not possibly
attaine the depth of the meaning of our Sauiour Christ,
when he vsed these words : Finally, our words in prayer
conceiued are as large as our matter and affe6tion ; but
here in the Lords prayer, the matter being as large as
the whole Scripture, the words are scant the thousand
part thereof : wherefore the conclusion and conse6tarie is
verified. To end this point then, although this be the
most excellent and perfe6t platforme of prayer, and
prayer, that euer was deuised ; yet considering that it is
onely a generall prayer, and hard to be vsed aright, as
Christ himselfe vsed it, therefore it may seeme that a
prayer conceiued according to this prayer, is as acceptable,
if not more accepted of God, than this prayer : for though
the Lords prayer is better than any other prayer, yet a
man may, and can, and doth vse his own conceiued prayer
better than he can vse the Lords prayer : and prayer is
accepted or not accepted of God, according as it is rightly
vsed or abused : and this is profitable for the ignorant
people to thinke vpon, considering their intolerable

A paterne of true Prayer 105

abusing of the Lords prayer. Thus much may suffice to
haue spoken of the generall consideration of the Lords
prayer in the foresaid three points, the abuse, the vse,
and the conditions thereof.
<!„=.i,ii„„f Now it followeth, that we also consider

Specially of '

the Lords thereof specially.

prayer. ijij^-g pj.g^ygj. coutaiueth three things.

L The first is the persons to be considered in prayer.

2. The second is the matter of prayer.

3. The third is the manner of prayer.

The persons which are to be considered in prayer, are
The persons comprehended in that which is ordinarily
sidered°hi termed the preface of the Lords prayer, or the
prayer. compcUation, Contained in these words.

Our father which art in heauen : or
Our heauenly father.
Now the persons we are to consider in prayer, are f oure.

1. First, who is to pray. Quis.

2. Secondly, for whom we are to pray. Pro quo.

3. Thirdly, to whora we are to pray. Ad quern.

4. Fourthly, in whose name we are to pray. Per
quern.

All they are to pray that can caU God father, or the
children of God brethren : Our Father.

We are to pray for others as well as for our selues,
namely for aU that are or may be our bretheren. Our.

We are to pray to God onely, who is the Father of the
creature, and our Father in lesus Christ. Father.

We are to pray in his name, who hath made God, of
an enemie a friend, yea a father, that is Christ lesus.
Our Father.

The first of those persons that are to be considered in
prayer, is who are to pray, which may be thus distin-
guished.

First, who must pray : or who is bound to pray.

Secondly, who may pray : or who may lawfully pray.

Thirdly, who can pray : or who can pray aright.

For the first : all men must pray, that is to say, all
men are bound in conscience to pray vnto who must
God, for prayer is a morall precept, which P''^y-
bindeth all men, as all the commaundements of God doe :

106 A paterne of true Prayer

for all the commaundements were written in the heart of
Adam, in the state of innocencie ; and that not onely for
himseKe, but for all his posteritie : wherefore the very
gentils which knew not the law giuen by
Moses, yet shew the effefb of the law written
in their hearts, when their consciences accuse them, or
excuse them. Seeing therefore that prayer is a com-
maundement of the morall law, and all the commaunde-
ments of the morall law binde the conscience of all men
to obedience, therefore all men must pray, otherwise they
incurre the penaltie of the breach of the law, which is the
euerlasting curse of God.

Here it may be obie6ted concerning this and all the
rest of the commaundements, that all men are obiedtion
not bound to pray, or to keepe the law, seeing
that it is impossible we should keepe the law, or that all
men should pray : for God commaundeth not impossi-
bilities, say the papists : seeing therefore it is impossible
for all men to keepe the law, or to pray ; all men therefore
are not bound to pray, or all men must not pray.

To this, answere may bee made by a distin6tion, that
things may be termed impossible two waies,
either for that they are impossible in their
owne nature, or for that they are impossible by accident
or some outward occasion : examples of things impossible
in their owne nature are these ; that a stone of it owne
accord should moue vpward ; that iron or leade of it
owne accord should swim vpon the water, and not sinke :
examples of things impossible through accident, or by
reason of some outward occasion are these ; that a man
that hath his tongue cut out, should speake, or that hath
his eyes put out, should see : now the application of the
distin6tion answereth the obie6tion sufficiently : Gods
commaundements, and so the commaundement of prayer
is not impossible to be performed of it owne nature, for
Adam was able to keepe it continuing in that estate of
innocencie, wherein God had created him, and so all man-
kinde in Adam : but Adam transgressing, and all man-
ktnde in him, by accident and occasion, the commande-
g ment of God (and namely that of prayer) is

"""' ■ become impossible vnto vs : we are not able

A paterne of true Prayer 107

to pay our debts, for we haue made our selues bankerouts ;
we cannot see, for we haue put out our owne eyes.
Wherefore God doth not commaund things impossible
by nature, when he requireth obedience to his law, al-
though now through oiir owne defaults, we are not able
to obey.

Yet God seemeth to deale hardly that exa6teth obedi-

obi ai n ^^^^ °^ ^^' ^^^^ ^® ^^® ^^* ^^^® *^ performe
it.

It is no hard dealing at all : for if the creditor may
iustly require the debt of the debter, though
he be not able to discharge it, or otherwise
cast him in prison for default of payment ; much more
may God deale so with vs : either exa6t obedience of vs,
or cast vs in prison tUl we pay the vtmost farthing :
neither is there any reason that God should change his
righteous law, and square it to our corruption, no more
than because there are theeues and malefa6tors, therefore
the law that commaundeth such persons to be hanged, or
punished, should be altered : the workeman squareth his
crooked timber to his rule, and he doth not frame his rule
to his crooked wood ; so we must frame our adlions to
Gods law, and Gods law must not yeelde to our corrup-
tions. Wherefore prayer being one of Gods commaunde-
m^ents, aU men therefore must pray, or are bound in
conscience to pray, though now it be impossible to pray
aright.

Thus we see the first point, who must pray.
Who may The sccoud foUowcth, which is, who may

pray. pray.

Though the commaundement of prayer be dire6ted to
aU men, and therefore aU men are bound to pray : yet
notwithstanding there are some men which may not pray,
for if they doe, their prayer is turned into sinne. Incense
is abomination vnto me, saith the Lord by the ^^^ ^ ^^
Prophet, it is iniquitie : now in the old Testa- Psai. 141. 2,
ment incense was a type of prayer, and was ^''°' '^' *•
commaunded by God as a part of his outward worship :
so also the sacrifice of the wicked man is ^^^ ^^
abominable, that is, all the worship of the
wicked (for the part is put for the whole) and yet God had

108 A paterne of true Prayer

commaunded the sacrifices : he that turneth his eare
from hearing of the law, his prayer is abominable ; and
yet prayer is Gods commaundement : whence it is
necessarily colle6ted, that there are some se6ts of men,
who if they pray, sinne in their prayer, and therefore
though they must pray, yet notwithstanding they may
not pray : they are bound to pray, yet if they pray, they
sinne.

These two propositions seeme to be contradi6torie :
and therefore cannot both be true, as nature ^. ^

it self e teacheth : All men must pray : and
this : Some men may not pray. How can these things
agree?

Here we see that which the Apostle speaketh in another
sense, that sinne is out of measure sinf uU : Answere.
sinne peruerteth the whole order of nature, ^°"^- 7-
causeth contradi6torie propositions to be both true ; for
certaine it is that all men are bound in conscience to pray,
and therefore must pray ; and this is certaine also, that
aU men may not pray ; for if they doe, they sinne and
breake the law of God. Now the Lord of his goodnes
hath found out a meanes to dissolue this absurditie, and
breake the contradi6tion : wherefore he commaundeth to
repent and forsake our sinnes, and then to pray. And here
we may note into what an intricate labyrinth or maze,
sinne hath brought mankinde, consisting of three bywaies.

First, we must pray that we may keepe the second
commaundement.

Secondly, we lining in our sinnes must not pray, lest
wee transgresse the third commaundement.

Thirdly, we must repent (and that is a thing altogether
impossible to flesh and blood) before we pray aright.
We being thus included in the maze, the Lords sheweth vs
the way out by the power of his spirit in the preaching of
his word, working repentance in the hearts of his children
that they may pray aright, and so aU his commaunde-
ments are made easie vnto vs, which before were
impossible ; and so that sentence of the Father is verified :
da quod iubes, & tube quod vis : giue me power to doe thy
commaundements, and then commaund what seemeth
good vnto thee.

A paterne of true Prayer 109

Thus also the second point is handled, who may pray.

The third is, who can pray, or who can pray aright ?
Who can They onely can pray aright, that haue the

pray. Spirit of prayer which teacheth vs to cry Abba,

Rom. 8. 15. ^^^^ ^g father, which is the spirit of adoption,
and sandtification. But for the further cleering of this
point, a distindtion is to be admitted betweene three things,
which the world thinketh either to be aU one, or very
neere of kindred : namely, first saying a prayer, secondly
wishing a prayer, thirdly praying a praier.

For the first, we must remember that all men can say
What it is to praycrs ; there is not any man so ignorant, so
say a prayer, impenitent. Or SO wickcd, but he can and doth
sometime say his prayers : and this is no better than the
prating of a parret in Gods eares.

Secondly, to wish prayers is one thing, and to pray is
What it is another : for a wish is a sodaine, earnest,
to wish a wandering, inordinate desire of hauing some-
prayer. thing, which a man either greatly regardeth

not, or is not perswaded to obtaine.

Thirdly, a prayer is a continuall, setled, ordered, and
What it is fcrucnt dcsire of obtaining that which a man
to pray a both greatly prizeth, and is perswaded in

prayer. some measure he shall haue.

1 A wish is sodaine, as a flash of lightning, or the stay
of a ball cast at a waU, which reboundeth backe so soone
as it toucheth : so a wish quickly shineth in the affeftion
and by and by is extin6t ; but a prayer is continuaU,
which doth so possesse the heart that a man neither can
nor will be voyded of it ; hence we reade of some that
prayed all night.

2 A wish is earnest and vehement out of measure,
especially in temporal! blessings, when the affe6tion is
caried as it were with a whirlewind for the present ; yet
in spiritual! matters, there is an exceeding great coldnes
and frost of affe6lion, but a prayer is feruent in spiritual!
matters, and moderate else where : yea and in spiritual!
matters, there is not that snatching vehemencie in prayer,
as in wishes, but rather a sober and moderate equability
permanent and increasing.

3 A wish is wandering and rouing, for a wicked man

110 A pater ne of true Prayer

would haue that he wisheth, howsoeuer he come by it,
whether by hooke or crooke he care not ; and therefore
when he wisheth his heart is not set vpon God, nor knit
vnto him : hence it commeth to passe that his wishes are
either wicked, euen the transgression of the tenth com-
maundement, or else God must worke wonders for the
graunting of them : as hee will wish to haue a thousand
potmd land by the yeare : here there is a secret implica-
tion either of iniurie to some man from whom it must be
had, he coueting another mans goods ; or else God must
miraculously create so much new earth or space of ground
in the world, &c. But a prayer is setled and grounded
vpon God and his word : hauing patience and expiration,
waiting Gods leasure without the aforesaid rouing and
runagate wishes.

4 A wish is inordinate, for the wicked man he neither
will vse the meanes to obtaine that he wisheth, nor referre
the thing wished to the right end : for example, a wicked
man may wish heauen, but he wil neuer vse the meanes
to come to heauen, as Balaam ; he may wish to haue the
gifts of the holy Ghost, as Simon Magus, but he would
haue vsed or rather abused them to his owne gaine, and
he would haue bought them with money. But the prayer
of the godly man is ordered aright intending Gods glory,
the good of others, his owne edification, carefully vsing
the good meanes which God hath san6lified for that
purpose : hence it is that lames saith that many aske and
receiue not, seeing they aske amisse for the
satisfying of their lusts. "'"' '^' ^'

5 A wicked man sometime wisheth grace by fits, but
he doth not greatly regarde it : therefore it is with him as
with a woman that longeth for some vnholesome thing,
as tar, &c. desiring it eagerly for a fit, and afterward
abhorring it : but the godly man he prayeth and prizeth
Matth 14. grace inualuable, for obtaining whereof he will
44- sell all that he hath, and separate himselfe to
Pro. 18. 1. seeke it, and occupie himselfe in aU wisedome.

6 A wicked man wisheth, but hath no assurance to
obtaine ; for his wishes are driuen away with desire, as
the dust by the winde : but the godly man prayeth, and
saith in some measure with the man in the GospeU,

A paterne of true Prayer 111

/ heleeue, Lord helpe my vnbeliefe. Thus wee see how a
wish differeth from a prayer : and that there is a great
distance betweene wishing a prayer, and praying a prayer ;
and that they onely can pray that are qualified as is
aforesaid. And thus we see who are to pray.

The second sorte of persons to bee considered in our
For whom we prayers, are, for whom we are bound to pray :
must pray. ^]^g summc of the do£lrine, that concerneth
this second sort of persones, shall be comprehended in
certaine propositions following, whereof some are afifirma-
tiue, some negatiue : the propositions aflfirmatiue are
these sixe ensuing.

1 First, we are to pray for all the seruants of God,
for all them that in present beleeue in lesus Christ, and
repent of their sinne.

2 Secondly, we are to pray for aU the ele6t, that as
yet do not a6tuaUy beleeue nor repent : and these two

propositions are confirmed vnto vs by the
' ^'^' example of our Sauiour Christ, who hath gone

before vs in the practise of them both ; though he prayed
in another kinde, namely as the onely Mediator of redemp-
tion and intercession betwixt God and vs : his prayer
being satisf a6tory and meritorius ; ours onely dutiful!
and charitable.

3 Thirdly, we are to pray for aU the members of the
visible Church, whom in the iudgement of charitie we are

to account Saints by caUing : so the Apostle
"'"• ^" '■ writing to the Romanes in his salutation
prayeth for them.

4 Fourthly, we are to pray for aU men, that is,
for aU sorts or states and conditions of men,
according to the Apostles counseU, lewes and ^' ""■ ^- ^•
Gentiles, bond and free, rich & poore, Magistrate and
subie6t, man and woman ; and if there be any other
distin6lion of states and conditions of fife.

5 Fif tly, we are to pray for any one particular person
that shall be noted out vnto vs, as standing in need of our
prayers : as an excommunicate person, the Turke, the
Pope, heretikes and schismatikes, and vitious persons of
all sorts : so wee reade that Christ prayed for his perse-
cutors : so did Steven the first Martyr. For although

112 A paterne of true Prayer

wee must not pray with them, as being persons out of
the communion of Saints ; yet nature bindeth vs to pray
for them, they being of our owne flesh ; and we know
not how God hath disposed of them for their finall and
futuer estate : and it may be that our prayers shall be
meanes of obtaining at Gods hands remission of their
sinnes, and their conuersion and saluation, as it is probable
Steuens prayer did further Pauls conuersion.

6 Sixtly and lastly, we must pray for our very
enemies that msh euill vnto vs, and deuise mischiefe
against vs : according to the precept of Christ Mam. 5. 44.
and the pra6tise of aU the Saints, that so we Rom. 12. 20.
may do good for euiU, and heape coales of fire ^^'
vpon their heads.

Thus we see affirmatiuely for whom we are to pray.
Now negatiuely we must also consider who porwhomwe
they are for whom we must not pray: and they must not
are comprised in fiue propositions following. ^'^^'

1 First, we are not to pray for all mankinde, that is
to say, for all the men that haue liued, do liue, and shall
hue in the world. For although wee may pray for any
particular person that is nominated and pointed out vnto
vs, yet to pray for aU that proceed of the roote of Adam,
is against Gods wiU. For Christ did not pray

for the world, neither is it Gods will that all ° • ^7-
that issue from Adam should be conuerted and saued :
yet because we know not which man is reprobate, there-
fore by the general! rule of charitie wee may pray for any
particular man ; excepting some, which afterward shall
be excepted.

2 Secondly, wee are not to pray for the dead : for
wee wiU take it graunted for this present that there is no
purgatorie (there being here no fit opportunitie to dispute
the question) for all the dead are either in heauen, and
so thy prayers cannot mend them ; or in hell, and thence
thy prayers cannot fetch them : wherefore seeing prayer
auaileth not, there is no reason it should be vsed for the
dead. I will not discusse the quidditie that some of late
haue deuised, that wee may pray for the dead thus farre
foorth, that their bodies at the last may bee ioyned to
their soules to their fuU and perfe6t blisse.

A paterne of true Prayer 113

3 Thirdly, we are not to pray for the diuels.

4 Fourthly, wee are not to pray for them that sinne
the sin against the holy Ghost.

5 Fiftly, we are not to pray for them that are
reprobates, if we could know them : the reason of aU
these things is most apparant, for that therein wee resist
Gods reuealed wiU : hence we reade that God rebuketh
1 Sam 1 6 I ^(^i^"^^^ for praying for Saul : howsoeuer some

may thinke that Samuels prayer was onely
for enioyiag the kingdome, and not for the pardon of
Sauls sinne ; which hath little probabilitie : hence it is
that we pray against the diueU by the example of the
Rom 16 2o Apostle, that God would tread Satan downe
vnder our feet : hence it is also that Dauid
in the Psalmes by the spirit of prophecie oft times prayeth
against his enemies, whom he knew were reprobates, or
irrecouerable from their sinnes : and if the Church hath
the spirit of discerning one that sinneth the sinne against
the holy Ghost, and hath adiudged that person so to haue
sinned, we are not onely not to pray for him, but to pray
against him for his vtter ouerthrow and present damna-
tion, yea though it were lulian himseKe the Emperour.

Thus negatiuely also we vnderstand for whom wee are
Against ^^^ ^*^ V^^J • o^ely there remaineth this point

whom we necre vnto the former, against who we may

may pray. pray, which being shortly handled, this second
sort of persons also is hmited.

Generally therefore we may pray against al the
enemies of our saluation : absolutely against the diuell,
the world, the flesh, and aU reprobates, whether sinning
the sinne against the holie Ghost, or otherwise, if they
may bee knowne. Also we may pray against wicked men,
these cautions obserued.

1 First, that our prayer be in concreto, non in abstrado,
as the Logicians speake : that is to say, we must diredt
our prayer not against the creature of God, but against the
creature corrupted with sinne and rebelling against God.

2 Secondly, in our prayers wee are not to intend the
destru6tion of the creature which God hath made, but the
execution of iustice in the deserued punishment of sinne,
which is the will of God most righteous and iust.

w. 8

114 A paterne of true Prayer

3 Thirdly, wee must take heede that our owne
priuate reuenge bee not the motioner of our prayers : for
wee must not seeke to auenge our selues ; but the cause
of God and of the Chiu-ch, which are matters publike,
ought to stirre vs vp in imprecation.

4 Lastly, because wee know not what God hath
decreed of them, finally wee must alwaies remember to
pray distributiuely and conditionally : as for example
thus : If they appertaine to thy election, conuert them,
and in the meane time represse them : if not, confound
them. Thus the second person, for whom we are to pray,
is distinguished.

The third person to be considered in prayer, is, through
whom, or in whose name we are to pray : and that is in
the name and through the mediation and interposition
(that I may so speake) of lesus Christ, who doth mediate
our cause with the Father. And here two points are to
be remembred and handled. The one is afifirmatiue or
positiue : wee must pray in Christs name. The other is
exclusiue, containing in it a negatiue : we must pray in
Christs name onely, and not in the name of any other.

First, wee are generally to remember that the name of
Christ signifieth Christs merit, mediation, redemption,
intercession, obedience, or what else Christ did or suffered
. . for our reconcilement and reuniting vnto God,

pray in and that to pray in Christs name is to desire

Christs ^jj^g Father to graunt that wee aske, through

and for the dignitie and worthines of Christs
person, and a6lions which he vndertooke and performed
in our behaKe.

This generally promised of the signification of Christs
We must name : the first point to be handled, is, that

pray in wc must pray in Christs name : for Christ

Christs name. ][jgjj;^g ^j^g meane betwixt God and vs he is the

fittest to be our Mediatour : for therefore is Christ

Christ is a McdiatouT, bccause he is medius : now Christ

meane in di- is medius, the mcauc betwixt God and vs in

uers respects. (jj^^gj,g pggpedts obseruablc.

1 First, in regard of his person which is compounded
(let not this word be misexpounded) of two natures, the
deitie and the humanitie ; so that Christ lesus is God

A paterne of true Prayer 116

and Man : in that hee is God, hee hath the nature of
God : in that hee is man, hee hath the nature of man ;
and so hee being Godman, is a meane person betweene
God and man : and so fit to be interposed as Mediatour
on both parts.

2 Secondly, Christ is medius, a meane, in respe6t of
his fauour and loue : which in regard of God is passiue,
and in regard of vs is a6tiue : for he is beloued of God,
as being the onely begotten sonne of the Father : and
we are beloued of him, as being parcels of his owne flesh.
In that he is beloued of the Father, hee is fit to obtaine
things needf ull for vs : in that hee is louing to vs, we are
Kkely to obtarae good things through him : so that Christ
being fauoured of God, and fauourable to vs, is perfectly
quahfied for the office of a Mediatoiir.

3 Thirdly, Christ is also Medius, or a meane, in
respefb of his a6tions or workes, which in his owne person
out of his loue he hath wrought for vs : his adlions are
compound, as his person and his loue is : they are works
not of a meere man, nor of God alone, but of a person
hauing the quahfication of God and man, that the God-
head might dignifie, and the manhood might fit the
worke, that ta respe6t of the Deitie the worke might be
propitiatorie, deseruing mercie of God ; and in regard of
the Manhood apphcatorie, fit to bee imputed to vs, that
wee being inuested therewith, Gods iustice may bee
satisfied, and wee reconciled through the worke. Seeing
therefore that Christ lesus is the onely Meane person
betwixt God and vs, he is the only Mediatour betwixt
God and vs : and therefore in. his name wee loh. i6. 23.
must pray : so saith the Euangelist, Ashe in i- ^°''- ^- ^■
my name, and ye shall receiue. And againe in another
place, He is the true Aduocate with the Father, Mata. 3. 17.
and in him God is well pleased with vs : and loh. u. 42.
the Father doth alwaies heare him whatsoeuer hee asketh,
as hee himselfe witnesseth, because he is so dearely
beloued of his Father. Wherefore for conclusion of this
point, as it is impossible that a thing should moue, ab
extreme in eoctremum sine medio, from one place to another
without a meane way ; as for example, from earth to
heauen, and not passe through the ayre : euen so cannot

8—2

116 A paterne of true Prayer

our prayers, which are sinfull, come into Gods presence,
who is most iust, without the meanes and mediation of
lesus Christ : and thus the first point is plaine that wee
must pray in the name of lesus Christ. The other follow-
eth, which is negatiue and exclusiue, that we -^^ J^^gt
must pray in his name onely, and in the name pray only in
of no other : and here are excluded f oure sorts ^''"^'^ "^™^-
of persons who are not to bee mediatours of inter-
cession.

1. The first sort is the Father and the holy Ghost.

2. The Angels are the second sort.

3. The third sort are the Saints departed : and
liuing.

4. The fourth sort is our selues.

For the first : we are to know that the first and third
persons in Trinitie are excluded from the office The Father
of intercession : for though each person in ^ the^hoiy
Trinitie hath his seueraU office in all the workes our interces-
which are termed ad extra, wrought vpon the ^°'^^-
creature, as creation, redemption, san6lification, &c. yet
there are some particular a6ts and motions in these
seuerall workes, which are proper to some one person and
incommunicable to the rest, as namely such a6tions which
are relatiue between person and person : for example
sake, the Father sealed and sent the Sonne into the
world, the Sonne was sent of the Father : the Father did
not send the holy Ghost to take our nature : neither did
the holy Ghost take our nature, but the Sonne onely.
So in the case propounded : the Father doth not make
intercession with the Sonne, but the Sonne maketh inter-
cession with the Father : so neither doth the holy Ghost.
For neither the Father nor the holy Ghost were incarnate,
suffered or merited for vs, but the Sonne onely. The
Father accepteth our prayers : the holy Ghost teacheth
vs to pray, which is called intercession by the Apostle,
Rom. 8. 26. but in a generall signification: the Sonne onely
meriteth and deserueth and obtaineth our prayers, hauing
onely assumed our nature, and therein merited and prayed
and obtained. Seeing then of all the three persons in
Trinitie the Sonne onely is our intercessor, therefore in
the name of Christ alone wee must pray.

A paterne of true Prayer 117

For the second : the Angels are excluded also from
The Angels ^^^^ work of intercession, as being not persons
are not our qualified thereto sufficiently ; which con-
intercessors. gideratiou gToweth vpon the former : for if
the Father and the holy Ghost, then much more the
Angels cannot performe this office : for as hath been, so
the office of intercession and propitiation are dependants
and conuertible : so as the person that is to bee our
intercessor, must also be our sacrifice of propitiation : and
contrarily our propitiator is our intercessor. Hence it is
j^^ that the Apostle lohn hath ioyned them to-

gether by way of answering an obie6tion, or
rendring a reason, which implieth this exclusiue do6trine :
the Apostles words are following : Though a man sinne,
yet wee haue an Aduocate with the Father, lesus Christ the
iust, and he is the propitiation for our sinnes : which
sentence may admit this Resolution : because Christ is
our propitiation, therefore hee is our intercessor, and
therefore wee neede not despaire of pardon, if wee sinne
through infirmitie : or thus by way of question and
answere.

Q. What is the end of preaching the Gospell ?

A. That Gods children may be kept from sinne.

Q. If we doe sinne, what comfort is there ?

A. We haue an Aduocate to make intercession for vs.

Q. But how may we be assured that he shall obtaine ?

A. Because he is sufficiently qualified for the purpose,
both for that he is iust, hauing perfedtly fulfilled the
law : and he is also a propitiation for our sinnes, or
sustaining the punishment and meriting for vs : so that
by this Scripture it is manifest that the person which is
fit to make intercession for vs, must also haue abihtie to
make satisfa£tion for our sinnes : which power, because
it is not incident to the Angels, therefore the Angels are
excluded from this office of intercession.

For the third : the Saints, whether departed this life,
or huing, are excluded from this office of inter- saints de-
cession, as it is proper to Christ, and that by parted or liu-
the same reasons before recited : yet neuerthe- oul-Sterces-
lesse, neither the Angels, nor Saints departed, sors.
or lining, are excluded from all manner of intercession or

118 A paterne of true Prayer

prayer for vs : for seeing the Angels and Saints haue
loue to the Church of God militant, themselues being
triumphant in heauen, no doubt they wish and desire
and pray earnestly after their manner, for the prosperitie
and welfare of the Church vpon earth : and the Saints
lining doe in their prayers continually recommend to God
their brethren yet liuing, and miUtant against the common
enemies : but there is difference to be made betwixt the
one and the other.

1 For Christs intercession is deseruing and meri-
torious : but the intercession of the Angels and Saints is
onely dutifull and charitable.

2 Christs intercession is distindt and particular for
euery one seueraUy : the Angels and Saints make their
intercession generally and confusedly for the whole
number of the ele6t.

3 Christs intercession is in his owne name : theirs in
Christs name. For if the Angels and Saints obtaine any
good things for the Chm?ch, it is by meane of Christ, and
not for their owne worthines. And here in deepe silence
without further confutation we will passe by the two
opinions of the Papists : the one blasphemous. That
Angels and Saints are mediators of intercession, as Christ
is in the same kinde, though not in the same degree : the
other foolish. That by reason of their merits they obtaine
for vs of God : and therefore the popish crew in their
seuerall necessities haue recourse to seuerall Saints for
rehefe : whereunto a third may bee added, That the
Angels and Saints departed in God, as in a glasse see the
seuerall petitions of their chants here in earth ; and so
are readie to mediate for them in their neede : which is
as very a fansie, as the former blasphemie or foUy.

For the fourth and last sorte of persons excluded from
We must the office of intercession, we must know, that

our owne" Seeing Angels and Saints are disabled to this
name. worke, our selues cannot possibly partake

therein, being sinfull, needing a mediator, and an inter-
cessor, and wanting merits of oiu- owne ; howsoeuer the
false Church of Antichrist hath forged the contrarie,
thereby dispoyling Christ of his office, by f oysting in their
owne merits : for Christ wUl be all or none, our merits

A paterne of true Prayer 119

cannot stand with his, they shoulder out one another.
Hence then followeth the conclusion ; That Christ is onely
the intercessor ; and therefore in his name onely must
we pray.

And this is the third person in whose name wee must
pray.

The fourth person is, To whom we must pray. To
To whom we God : and to him onely : and this is a con-
mustpray. se6larie of the former matter ; for seeing the
Angels and Saints are no intercessors for vs to God ;
therefore there is no reason we should pray to them :
for this is the supposed end of the inuocation of Saints
and Angels, that they may obtaine of God for vs, that
which we cannot obtaine for our selues ; they being, as
it is presumed, more gracious in Gods eyes than we are,
and more famihar with him being in his presence or priuie
chamber, as Nobles about their Prince. But here two
propositions must be distinguished, as in the former.

First, that we must pray to God : secondly we must
pray to him onely.

Concerning the fibrst there is Httle doubt of that in the
word, sauing that we reade in the booke of wemust
Daniel that there was an adt made that no pray to God.
man should pray to any God for the space of ^""' ^' ^'
thirtie dayes, but to the King onely : this a6t the Princes
made against rehgious Daniel in poHcie, through flattery
accompHshing their murtherous designes : but this was
only a mouths atheisme. We finde it also by most feare-
full experience, that there are some Atheists, or Natura-
lists, who because they would banish the memorie of God
out of the world, by blind-folding their owne conscience,
haue denied prayer to God : but these men rather neede
our prayers, than our confutations, who are euery day and
night confuted, and confounded in their owne thoughts.

Leaning this first point, we descend to the second. That
oxsx prayers are to be dire6led to God alone;
which may be confirmed by two reasons : the pray to God
first reason is the words of Christ aUedged ^°"«
out of Moses : Thou shalt worship the Lord thy Matth. 4. lo.
God, and him onely shalt thou serue : which ■^«"'- ''• 'b-
sentence affoordeth this argument : that seeing prayer is

120 A paterne of true Prayer

a principal part of Gods worship and seruice, therefore it
is due to him onely : for to him only we must pray, whom
we must worship and serue : but we must onely worship
and serue God ; therefore to God onely we must pray :
now if that thredbare or motheaten distin6tion of Latria,
Dulia and hyperdulia be still obie6ted, as though dulia
and hyperdulia might be giuen to Saints, and the Virgin ;
but latria onely to God : the answere will euince, that by
comparing of Matthew with Moses, latria and dulia are all
one : for the Hebrew word Gnabad, which is „ , g
translated Latreuein by Matthew, doth pro-
perly signifie duleuein : but this quircke hath bin so
sufficiently answered by diuers of our learned countrimen,
that I dare scarse attempt any thing in it.

The second reason, therefore followeth which may be
coUe6ted out of the Apostles word : how shall
°*"' ' they call vpon him onwhom they hauenotheleeued,

which may be framed thus : To him only we must pray
on whom we beleeue, but we onely beleeue in God ; there-
fore we must only pray to God : for seeing prayer hath
two parts, desire, and faith, if faith be wanting, prayer
is imperfe6t. Now I doe suppose that there is no papist
dare say y we may trust in the Saints or Angels, which
were flat idolatrie ; and cursed is he that putteth his trust
in an arme of flesh. Wherfore for conclusio of this fourth
point, seeing we are only to beleeue in God, and to serue
God, therefore we must onely pray to God.

Furthermore, this fourth person, to whom we must
make our prayers, which is God, is expressed vnto vs two
waies.

First, by a name of relation, in that he is intituled
Father.

Secondly, by the place he inhabiteth, Heauen.

For this title, Father, which is here mentioned, it is to
Whether ^c enquired whether it is Naturce or Personce

Father be a nomen, that is to say, whether it is to be
ture or per-' referred to the first person in Trinitie, or to the
son. whole Trinitie : whether we speake to God the

Father of his onely begotten sonne Christ : or to God the
Father and maker of all his creatures : for answere whereof
thus much; it seemeth that there is no absurditie to take it

A paterne of true Prayer 121

either way, or both waies rather : if Christ prayed this
prayer (as it is probable he did) then without doubt it was
directed to the first person in Trinitie, and it signifieth
personally ; if Christ prescribed it to his disciples for a
forme of prayer, then (in all likelihoode) it signifieth the
whole Trinitie, who is to be called vpon by the creature.
Now as I coniedture, for that Christ did both pray it, and
prescribed it to others for a forme of prayer, therefore I
incline to thinke that there is a compound meaning of the
word, signifying both the first person in Trinitie, and the
whole Trinitie ; which affordeth vs this instru6tion : That
when we pray we are so to dire6l our prayers to the Father,
as that we do not exclude the other persons of Trinitie,
who with the Father are equally to be worshipped, being
God equall with him. And here it shall not be imper-
tinent to consider, how we are to conceiue of God in prayer,
which ariseth partly out of the title which is giuen to
God, partly out of the place where he dwelleth : this point
may be comprehended in fiue positions, which followe.

1 First we must not think God like any creature, as
the Papists haue painted him : for in the fourth how we

of Deuteronomie Moses expresly forbiddeth must con-
the Israelits so to doe ; and he rendreth a fn'prayer. °
reason in that place ; because they saw nothing ^«"'- 4- 15-
when the law was deliuered : and therefore the pra6lise of
many now adayes is reproueable, who, though they will not
paint God, yet they paint two hands giuing the two tables,
one to Moses, and another to Aaron : which is false,
monstrous, and idolatrous : false, because the tables were
giuen only to Moses ; monstrous, because there are hands
without a body ; idolatrous, because there are hands,
whereas God hath no shape at all, any way sensible.

2 Secondly, although in the holy Scripture figura-
tiuely there are hands, armes, feete, face, eares, and other
manly parts attributed to God, yet we must not thinke
that God hath any of these parts properly : indeede God
hath something answerable to these parts, or rather some-
thing whereunto these parts in the creatures are sutable :
for God made man not onely according to his image,
which consisteth in holines and righteousnes, but also
according to his similitude (for the words may aptly be

122 A paterne of true Prayer

distinguished) so that man is a similitude of God : Gods
armes and hands, and fingers, argue his power and
a6liuitie ; his feete argue his vbiquitie ; his face, eyes,
and eares, declare his wisedome and fauour, &c. and
proportionable to these attributes of God, there is a con-
figuration of the lineaments of the body in man, wherein
man is like God : wherefore we may say, and
so we must conceiue of God, contrarie to the
gods of the heathen : They haue eyes and see not ; but
God seeth, and yet he hath no eyes : they haue feete and
walke not ; but God walketh euery where, and yet hath
no feete : and so of whatsoeuer other part may be applied
to God ; which figure is called Anthropopathia, being a
speciall metaphor.

3 Thirdly, we must conceiue of God as he hath
reuealed himself e in his word and workes : namely, most
mightie, iust, mercifull, wise, true, holy, simple, and
euery way infinit, eternal, and blessed Creator, Redeemer,
San6tifier, and Sauiour of aU his creatures, &c.

4 Fourthly, we must so diredt our prayers to one
person, as that we doe not exclude the other ; for that is
idolatrie to diuide the persons, which are onely distindl.

5 Lastly, for order sake we must pray to the Father
dire6lly and primarily ; and that through the merit and
mediation of the Sonne, with the instin6t and inspiration
of the holy Ghost : yet it is not vnlawfull to dire6t our
2. Cor. 13. prayers to the Lord lesus Christ ; or to the
'3- holy Spirit personally, according to the ex-
ample of the Apostle, who blesseth the Corinthians from
the Father, Sonne, and holy Ghost ; which blessing is a

prayer : and by the example of lacob, who
" *' '^ ' prayeth that the Angell which deliuered him
from all euill (which Angell was Christ) would blesse the
sonnes of Joseph. We see then to which person of Trinitie
our prayers are primarily to bee dire6ted ; with the
manner how we are to conceiue of God in time of
prayer.

This may serue for the title. Father. Now foUoweth
the place which God inhabiteth, which is the second
argument descriptiue : and that is vttered in these words
(which art in heauen) which also doth impart vnto vs his

A paterne of true Prayer 123

condition, that hee is heauenly : of which two points a
little in order.

First, God is in heauen : not circumscriptiue, as
How God is though he were included within the compasse
in heauen. ^f heaucu ; for he is infinit, and therefore
euery where : neither is he in heauen definitiue, as though
when he were in heauen, he were no where else, for he is
euery where at once ; for God is in euery place, and yet
not included in any place, he is out of euery place, and
yet excluded from no place : but God is in heauen, first
because that in heauen he doth especially manifest him-
self e in his mercie, grace, and glorie to the eledt Angels
and Saints through the humanitie of Christ lesus which
is exalted in heauen : secondly, because that from heauen
he doth visibly manifest himselfe to the creatures in the
works of his prouidence and preseruation, and especially
to mankinde in manifold blessings and iudgements ; but
most especially to the Church in the meanes of saluation :
and in these respe6ls God is in heauen.

Secondly, God is also heauenly : that is to say, free
from all corruption, mutation, or alteration ^j^ ^^^ j^
whatsoeuer ; whereby he differeth from the heauenly.
creatures, which in time of their owne inherent ^"'"' ^' ^^'
infirmitie corrupt, vanish and perish : in which sense the
Prophet saith, They all waxe old as a garment, and as a
vesture they shall be chaunged : whereas Ood is
alwaies the same, and his yeeres doe not faile.
Againe, also God is heauenly, for that hee is most excellent
and glorious, full of incomparable and incomprehensible
maiesty : not as though God his essence or substance
were of the same nature and condition with the heauens ;
for they are created bodies : but for that there is no
creature more excellent and glorious to sense than the
heauens, therefore God is compared to them : whereas
indeede the essence of God doth as farre surpasse the
heauens, as the Sunne shining in his brightnes doth the
blacke and palpable darknes of Egypt, or of hell it self e.

Thus much may be sufficient for the fourth person to
be considered in the preface of this prayer, with his title
and place of habitation, expressing also his condition,
which is glorious and heauenly.

124 A paterne of true Prayer

Furthermore, out of the consideration of these foure
sorts of persons signified in the preface of the Lords
prayer, arise certaine holy affedtions and dis- The disposi-
positions, whereby the heart is prepared to hearUn''*
prayer, and aright composed in time of prayer : prayer.
and they are in number sixe following.

The first is boldnes, in that we dire6t our
prayers to him that is a Father.

The second is charitie, that wee pray not
in particular, but in common, intituling God
our Father.

The third is humilitie, that we diredt our prayers to
, him that in lesus Christ is made of an enemie

Humilitie. „ , ,

a lather.
The fourth is reuerence, that wee come to him that
Reuerence ^® ^^ heauenly father, most mightie and

glorious.
Holy medita- The fifth is hcaucnly meditations : for wee

tions. diredt our prayers to a heauenly father.

The sixth is faith, that ariseth from aU the former : of
each of which something shall be spoken in

Faith. ,1 T • °

the discourse ensuing.
And first of that boldnes and confidence which Gods
I. Of bold- children haue, in that they dire6t their prayers
^sai 103 13 ^^ ^i^ ^'^^^ i^ * father, who pitieth his children
Esay. 49. 15. more than an earthly father can, yea more
than a most naturall and compassionate mother doth or
can pitie the fruite of her wombe, which she purchaseth
with so much sorrow and paine : which boldnes is to bee
distinguished from presumption and impudencie, a thing
too common to impenitent persons, who come into the
presence of God, as a bard horse rusheth into the battell,
or as a mad desperate ruffian challenging his enemie into
the field, where they receiue their mortall wound through
their foolehardines : so these presumptuous persons either
not regarding Gods iustice, or loosely perswading them-
selues of his mercie, stiU lining in their sinnes, inconsider-
ately prease into Gods presence : who afterwards receiue
the iudgement of presumption in their owne consciences,
if euer the Lord discouer to them their palpable hypocrisie
through true repentance : whereas the children of God

A paterne of true Prayer 125

approch with confidence to the throne of grace, hoping
assuredly to obaine mercie, and to finde
' "*■ grace to helpe in time of neede, because that

God is our Father full of compassion and mercie, and lesus
Christ is our high Priest, who hath a sympathie and fellow
feeling of our infirmities partaking flesh and blood with
vs, and so with bowels of pitie yearneth toward vs com-
plaining in our miserie. Wherefore when we come before
the Lord in prayer, we must learne to distinguish between
this filiaU boldnes, and foohsh presumption, least we
iustly incurre the reproofe of blind and bold bayards
through our inconsiderate rashnes : for it is not lawful!
for euery rufiiing hackster to rush into the Princes
presence ; but if he doe, he shall be accounted a pre-
sumptuous person, and punished deseruedly : but it is
lawfull for the children of the Prince, who for so doing,
passe not vnder the censure of rashnes or impudencie.

Secondly, charitie is here inclusiuely suggested vnto
vs, seeing that Christ teacheth vs to say, not 2. of Chari-
as in the Creede (J beleeue) singularly, but t'^.
respe6tiuely and charitably, Our Father : for euery man
shal liue by his own faith only, but not by his own prayers
only : Pray one for another, saith lames : but jam. 5. 16.
wee doe not reade it written, beleeue one for ^- ^°^- 7- 14-
another, (though one mans faith may bee an instrument
of conueiance to another of externall sandtification, which
is an outward title to, and participation of the meanes of
grace and saluation). Wherefore seeing in our prayers
we include our brethren, yea our enemies also, it is
apparant that our prayers must be made in loue and
charitie ; so the Apostle teacheth, that wrath ^ ^.^
& malice must bee abandoned, when we lift
vp our hands in prayer to the Lord : so that the pradlise
of many is reproueable that bring their prayers in one
hand, and mahce in another, being compounded as it
were of strife and contention, of railing and reuiling, of
slaundering and backbiting, of malice and enuie, putting
a kinde of felicitie in these fretfuU and deuouring affec-
tions; who are to remember the condition of ^^^ ^
the fifth petition of the Lords prayer gathered " ' '^'^'
by consequence: that if we do not forgiue others, the Lord
him self e will not forgiue vs.

126 A paterne of true Prayer

Thirdly, humilitie or humiliation and contrition is here
presupposed, whereas we come to God as to a 3 of Humii-
father, who was an enemie sometime, but now 'ty-
through the intercession and propitiation of our Sauiour
alone is become a father vnto vs. This therefore putteth
vs in minde of Christs merits, and therefore of our sinne
and miserie: which consideration is auaileable to perswade
humiKation : surely that person which commeth before
the Lord with a proud heart, and haughtie

am. 4. . afEe6lions, shall want entertainment from the
Lord : because God resisteth the proud person that neuer
Luk. I. 53. was humbled : and hee sendeth the rich away
Luh. 18. 14. emptie : and the boasting Pharisie shall de-
part home vniustified : but he that commeth into Gods
presence, repenting in dust and ashes as lob

• 42- ■ ^:^^ . ^^^j^ g^ rope about his necke (and sack-
cloth about his loynes) as the messengers of the King of
Aram : he that in his owne eyes is most vile, most
wretched, most miserable, most abominable, is most
acceptable to God, who giueth grace to the humble, filleth
the hungrie soule with good things, and iustifieth the
despised PubUcan.

Fourthly, reuerence also is intimated vnto vs when

4. Of reuer- wcc intitlc God an heauenly Father : for
ence. children come into their parents presence with
reuerence : so also it behoueth vs religiously to reuerence
before so great a Maiestie as he is ; who though he be a
Heb. 12. 29. father, yet is also a consuming fire, to fall into
& 10. 31. whose hands is a thing most dreadfuU. This
honourable estimation, and reuerent feare, the Lord

chaUengeth by vertue of his Fatherhood, as
the Prophet Malachie pleading the Lords
cause, reporteth ; which will arise in our hearts vpon
these grounds, duly prepondered.

First, if we consider that God is the Creator of vs aU,

5. Of holy and that it is hee that hath made vs, and we
Ps^a/.* 95° 6^' ^^® ^^s workmanship ; then as Abraham con-
Genes. i8. 27. fessed, SO shall we : let not the Lord be
offended that we are bold to speake vnto him, being but

dust and ashes : and as lob saith. Behold we
are vile when wee speake vnto the Lord, that
maketh answere out of the whirlewinde.

A paterne of true Prayer 127

Secondly, if wee seriously weigh with our selues that
God knoweth the inward disposition of the soule ; that
jj^^ ^ he searcheth the hearts, and trieth the reines ;

and that the bowels of the soule are seene of
him, and requireth spirituall seruice of vs, himselfe being
J a spirit, it will work in vs religious feare and

'^' ^^' reuerence with sinceritie, which is opposed to
pride, rashnes, and dissembUng with God.

Thirdly, if wee consider with our selues the wonderfuU
attributes of God, as his heauenly omnipotencie, his
exquisite iustice, his incomprehensible Maiestie, and glorie
euery way infinite ; it may cause in vs rather astonish-
ment and horror, than a bare and naked feare.

But of this dodtrine ariseth a reproofe of their pradtise
that come into Gods presence, either with a reproofe of
common & ordinarie affedtions, or with vile tkins^and^^*^"
and base estimations, vpon whom the censure thoughts in
of irrehgious and prophane persons may in pj^y"/
some degree be charged, for that they look eccUs. 4. 17.
not vnto their feete when they come into Gods house :
for there are some that come before God, 1 as men that goe
to the market to buy or sell, or to dispatch Thoughts of
other ciuill businesses ; or it may bee with duiii matters
lesse circumspedlion : for worldly men for the reprooued.
most part follow worldly affaires with great diligence,
desire, and warines : but wee must be otherwise affedted :
for seeing prayer is a matter of rehgion, and diredled to
God our heauenly father, for our euerlasting good, there-
fore we must put on reuerence, and rehgion, in regard
both of God, of our selues, and of that holy adtion, and
doffe off ordinarie and common affedtions, as it were a
paire of foule shooes of our feete mth Moses, ^^^^
when wee come to talke with God, who is in
the midst of the fire.

2 Others there are, more vile and base in their
estimations, who bring before God the price of yji^ ^„j ^j^.
a dogge, or of an harlot : for this is the pradtise ked thoughts
of many, who come to pray as the theefe to ■'^p''"""^ •
steale, the drunkard to the Ale, the leacher to the stewes :
or as men that come from stealing, drinking and whoring :
for when they haue wearied themselues with these sinnes.

128 A paterne of true Prayer

then they drop out of the stewes or Alehouse into the
Church to prayer : these men say as the Priests and
people said in the Prophet Malachies time, Mai. 2. 7. 8.
The table of the Lord is not to he regarded : ^^■
wherefore before we appeare before the Lord, some time
must bee spent in preparing our hearts to preparitiue
prayer, that all carnaU and fleshly a£fe6tions before Prayer
may be set apart, and wee throughly possessed "^^^*""-
with an honourable and reuerent regard of that holy
busines : wherefore the Prophet exhorteth the true lacob

or Israelite to lift vp the heads of the euer-
sa. 24. . 7. jg^g^^jjg (Joores, that is, the cogitations and
affe6lions of the soule which is eternaU, that Christ the
King of glorie may come in ; for sensuall and worldly
thoughts and desires doe barre and lock the doore against
him. And in the next Psalme the Prophet himselfe
praftiseth his exhortation (hke a good Teacher) lifting vp

his soule vnto the Lord when hee speaketh
sa . 25. 1. y^iq }^ij]ri in prayer : for seeing we pray to
God our Father which is in heauen and heauenly, there-
fore wee must haue heauenly affe6tions and meditations

in time of prayer. Christ saith, where our

treasure is there wiU our hearts be : If God
bee our treasure who is in heauen, our hearts and mindes
will be there also : wherefore wee must pitch our affedtions
coiios. 3. 2. on things which are aboue, and not on things
Wanderings which are below : so that here falleth to the
reprooued. ground all wauing and gadding thoughts and
desires in time of prayer, besides or contrarie to the
matter vttered in prayer : as about our dinner, our
money, our catteU, our pleasures, our suites and aduer-
saries, and a thousand of like quahtie : so that if our
prayers were written as wee conceiue them, and our by-
thoughts as parentheses interlaced, they would be so
ridiculous, as that wee might very well bee ashamed of
them : and yet alas God must haue such prayers of vs, or
he must haue none ; for wandrings will creepe into the
prayers of the most godly and vigilant, though in time of
prayer they watch their hearts with double diligence :
which ineuitable infirmities being disliked and bewailed,
shall not be imputed to Gods children.

A paterne of true Prayer 129

And thus the fourth affe6tion, viz. reuerence, is requi-
site, by occasion whereof the fifth holy disposition also
hath been handled, which is (as hath been said) heauenly
meditations and affe6lions, seuered from the world and
worldly matters. Now therefore the sixth
and last of these holie dispositions is Faith,
which is grounded vpon the former foundation : for seeing
God is our Father, therefore wee may be assured of his
loue ; and seeing hee is in heauen or heauenly, we need
not doubt of his power ; and seeing he is so ^^^^
in heauen as that hee is euery where else (as grounds of
hath been said) wee may bee sufficiently per- Iq'^v' wfs'e-
swaded of his presence : adde hereto his truth dome/tmth
and fideHtie, which will assure vs of performing °* ^°''-
his promises, and wee may haue fuU assurance of faith :
which may thus be singled out.

1. First, God is euery where, and so knoweth our
wants.

2. Secondly, God is powerfuU and omnipotent, and
so able to doe whatsoeuer he will.

3. Thirdly, God is louing and mercifull, and therefore
hath wiU to doe for vs what is best.

4. Lastly, God is true, and therefore performeth his
promises, and keepeth his fidelitie for euer. So that if
these meditations frequent our mindes, our faith wiU
marueilously bee confirmed, which is thus groimded out
of this preface. And these are the persons & affections
of prayer.

Hauing thus discussed the preface, which is the first
part of the Lords prayer : now it foUoweth in like manner
to intreate of the petitions, which are the the matter of
second part thereof, and may bee termed the ^^^^ prayer.
matter of prayer : in handhng whereof generally this
inethod shall be obserued.

First, because the petitions are propounded by our
Sauiour Christ in due order, some first, and j^^j^^. ^^^ ^_
some last ; therefore the reason of this order pounding the
shall be searched out. petitions.

Secondly, for that the words of some or aU the petitions
are doubtfull, therfore the sense and meaning of the words
in the next place is to be scanned.

w. 9

130 A pateme of true Prayer

Thirdly, seeing the words of euery petition are so
short, the contents are also to be obserued : for better
inuention whereof, certaine rules must be remembred.

Whereof the first is, that seeing the petitions are as
the Commandements, certaine generaU heads, ^^^^^ ^^^ ^.^^^
or places, whither the specials are to be re- contents of
f erred, or else some speciall put for the rest, each petition,
therefore a particular enumeration will be requisite of
such matters, as by Rhetoricall discourse may arise : and
here the figures Synecdoche and Metonymia haue speciall
vse in most of the petitions.

A second rule is, that where good things are prayed
for euiU things of the same kinde, as the hinderances and
impediments of the good, are prayed against : and so the
petitions containe supplications, and deprecations.

A third rule also is, that seeing this prayer is a perfe6t
platforme of prayer or inuocating of God, therfore of
necessitie there must place of thankfulnes be had in this
prayer : and hereupon it foUoweth, that in each petition,
as we pray for good things, so we giue thankes for them :
and as wee pray against euill, so wee giue thankes for
immunitie and preseruation from euill.

Hence therefore it foUoweth, that in euery petition fiue
Fiue things things are to be considered : which are these

to be con- following.

siucrcQ in

euery peti- First, the Order of the petitions.

i'°'The order Secondly, the sense and meaning of the

2. The sense! words of each petition.

^^^suppiica- Thirdly, the good things we aske, caUed

4. Depreca- supplication.

s.°Thankes- Fourthly, the euill we pray against, called

giuing. deprecation.

Fiftly, the good wee giue thankes for, which is either
in blessings conferred, or euill preuented, called thanks^^
giuing.

Out of which consideration appeareth also the diffi-
Thedifficuitie cultie of vsing the words of the Lords prayer
Lordrirayer ^^^ ^ prayer : namely, for that it is an instru-
aright. mcut for seucraU purposes opposed each to

other : as for good and against euill : in asking and
praising, and that in euery petition : so that we had neede

A pater ne of true Prayer 131

vse great leisure in vttering the words, deep meditation
in searching out the contents, and contrarie affedtions in
respe6t of contrarie obie6ts, good and euill, and so foorth :
or else very likely wee shall in no mediocritie diue into
the depth of the matters therein contained : and yet
neuerthelesse I thinke it may lawfully bee vsed for a
prayer, for ought that I yet conceiue. These things being
generally prefixed, as materiall for the vnderstanding of
each petition, it remaineth that we descend to a particular
discussing of them : and first they admit this distin6lion :
Some of them respe6t God simply and meerely : others
respedt vs also : now these prayers which concerne God
diredtly and simply, without any respedl of vs, are pro-
pounded first of all : the reason whereof is diuers.

First, for that God is the absolute Lord of all the
creatures, and hee must absolutely bee regarded, all
respe6t of our selues set apart : wherefore, if wee wanting
our daily bread, and remission of sinnes, God thereby
might gaine glorie, we ought to be content therewith.
Hence we see how vehemently Gods children haue bin
carried with fierie zeale of Gods glorie : The loh. 2. 17.
zeale of Gods house consumed Christ, famished i- ^^'"S 19-
Elias, and vrged the Prophet Moses to reie6t Exod. 32. 31.
his owne saluation ; and caused Paul to wish ^<"»- 9- 3-
himselfe Anathema : or at least to be content so to be.

Secondly, God in creating the world intended his
owne glorie, which was the first and chiefe
end ; and aU other things, all Gods creatures ^°' ' "*'
and ordinances are but meanes to that end, as our daily
bread, remission of sinne, strength against temptation,
Christ himselfe the Mediatour, with all his workes and
sufferings, the GospeU, Ma^stracie, Ministerie, the crea-
tures and whatsoeuer else : that therefore which was first
in Gods intention, must also bee first in our intention, if
we be zealous of his glorie aright.

Thirdly, Gods glory, kingdome, and wiU are most
deere to himselfe, he loueth them as he loueth himselfe :
wherefore if wee wiU be Hke God, and approue our selues
to bee the sonnes of our heauenly father, and his faithfuU
seruants, wee must loue and procure, and further that
which God our Father and Master prizeth so highly.

9—2

132 A paterne of true Prayer

Fourthly, God will be honoured, his kingdome shall
be enlarged, and his will shall be fulfilled, let all the men
and diuels in the world striue to the contrarie neuer so
long or so much. Wherefore it is better for vs voluntarily
to become seruiceable to his glorie, kingdome, and will,
than by resisting to take the foyle, and procure iudge-
ment to our selues.

Lastly, Gods glorie is the end of the creatures creation,
and all the vnreasonable creatures in the world aime at

this end : wherefore the Prophet exhorteth
^" ■ ^"^ ■ all the creatures, of all kindes ; and mankinde
of all ages and sexes, by necessarie consequence of an
argument from the lesser to the greater, to laud and
praise God. True it is that men and Angels of all the
creatures onely are irregular and degenerate from the

end of our creation, wherein we are inferior to
sa . 49. ^^^ bruite beast that perisheth : we are the

end of the vnreasonable creatures, and God is the end of
man : wherefore as the creature is seruiceable to vs ; so
ought we also to be to God : for because we are rebellious
to God, the creature prooueth rebellious to vs.

Thus we vnderstand the reason of this order, which
the holy Ghost vseth in the petitions, preferring God
before our selues, as reason requireth ; which instru6teth
vs many waies. First, to the deniall of our selues, which
is the maine do6trine of mortification ; the full measm'e
whereof, is the perf e6tion of Christianitie, which consisteth
both in affe6tion, and that is continually to resolue to
part with all, rather than to deny the truth, or to offend
God ; and in a6tion, which is the confession of the truth

vnto death : wherefore Christ in the Gospell
" ' ^'^' ^ ■ teacheth, that he is not worthie to be his
Disciple, that doth not in affe6tion at the least, and resolu-
tion intend so to doe: viz. to forsake father and mother, wife

and children, huing and life it selfe for Christs

sake : for he must be our best beloued, as we
are his, and therefore his honor and praise must specially
be intended and procured ; which cannot be, if we loue
any thing more than him : wherefore this order insinu-
ateth this selfe-deniaU, which is opposed to selfe-loue.
Secondly, this order teacheth zeale to Gods glory, for

A paterne of true Prayer 133

procuring whereof we are to spend our selues, and all we
haue. The Hght account wherof deserueth a very sharpe
Apoc. i6. 21. reproofe. lohn the Diuine, prophesieth of a
Maiih.24.12. great haile, which like talents shall fall from
heauen vpon men : and Christ he prophesieth, that be-
cause iniquitie shall abound, the loue of men shall waxe
colde : this colde haile and colde loue is now apparant in
the world : it is marueilous to see how furiously the world
fiameth with contention about worldly profits and pre-
ferments, and yet how frozen their affedlions are to the
obedience of Gods will, the enlarging of his kingdome, and
the aduancement of his glorie : whereas indeede the
zeale of Gods glory should so possesse vs, as that in
comparison thereof our care for daily bread should
occupie a very meane place.

Lastly, this order teacheth vs the end of our daily
bread, remission of sinne, and strength in temptation,
namely the obedience, kingdome, and glory of God : for
to this purpose doth God bestow vpon vs riches, honor,
gifts, and graces, that we might imploy them to the best
aduantage of God who gaue them. The rich man must
so vse his wealth, as that thereby God may gaine glory :
the honorable personage must account it his chiefe honor
to honor God : the man of learning, and speech, and
counsell in like manner ; and so forth of the rest. Hence
it is that in the olde Testament, the Lord ^^^^ ^2. 29.
requireth the tenth of aU the encrease, whether Lemt. 27. 30.
of the earth, or of cattell, for the maintenance * ^^'
of his worship ; which by proportion must also be enlarged
to whatsoeuer God bestoweth vpon vs ; as the tenth of our
learning, honor, wit, children, and the rest, if they were
increaseable, and communicable : but beeing otherwise,
the Lord requireth and accepteth that which may bee
had, a carefull imployment of them all, to the further
enlarging of his praise in the world. This may sufiice in
generaU for the order of the petitions. Now more
specially, the petitions which concerne God simply, and
meerely admit this distribution : for they respedt either
the end or the meanes procuring the end : Gods glory,
mentioned in the first petition, is the end : the kingdome
and will of God, mentioned in the second and third

134 A paterne of true Prayer

petitions, are the meanes procuring the end : for God is
glorified when his kingdome is aduanced, and his will
fulfiUed.

The first prayer : Hallowed be thy name.

1 The first thing to be obserued in this prayer is the
order why the end is before the meanes, why The order of
Gods glory is first prayed for, seeing that the this petition,
meanes are in nature before the end : for it is impossible
that God should be glorified, except his kingdome come,
and his will be done : and vpon the aduancing of his
kingdome, and the obedience of his wil, his glory is pur-
chased. The reason of this order is to be fetcht from the
Lords predestination, and the Churches intention : for
the Lord in his eternall counsell first propounded his glory,
vttering as it were this euerlasting decree in the first
pilace : viz. I wil be glorified by the creature : this being
set downe, the Lord in the next place predestinateth the
meanes whereby this end must be atchieued : & thereupo
he vttereth this second decree : viz. I wiU aduance my
kingdome, and cause my subie6ts to obey my will, that
by this meanes I may be glorified by them. And as this
is the order of Gods predestination, so Gods glory is first
in the Churches intention, who in all their actions and
endeuors propound Gods glory, whether it bee eating or
I. Coy. lo. drinking &c. they doe all to the praise of God.
31- Which is the instru6lion that ariseth from this

order ; whence this exhortation is to be deduced to a,ll
sorts of persons, whether the publike officer of the com-
mon-wealth, or Minister of the Church, or the priuate
man : the Magistrate so ought to gouerne, as Gods glory
may best be procured : and not to administer iustice for
rewards, or of affe6lion, whereby it sometime
sa. 5. 23. faiieth out that the iust and righteous man
hath his righteousnes taken from him, and the wicked
and vngodly are iustified, and so Gods honor is obscured.
The Minister ought so to vse his gifts that
God thereby may gaine glory, and not to
seeke himselfe by ostentation of knowledge, which puff eth
vp, and edifieth little without loue. Euery man in his
place and calling must so demeane himselfe, as that he

A paterne of true Prayer 135

may credit the 'Gospell, and adorne his profession, and
that no aduantage be giuen to the aduersarie to blas-
pheme the name of God : but we must so
■ ^' ' ■ shine by our good workes, that God may be
glorified in all things : yea the man of trade and occupation
in the exercising thereof, must seeke to honor the Lord,
when as his worke and wares are such as may carry the
commendation of honestie and truth, yea euen in the
iudgement of malice, and testimony of enuie it selfe.

2 Thus much for the order of this petition. The next
is the sense and meaning of the words : they sense of the
containe two things : first, the a6tion : ^^st petition,
secondly, the obie6t where about the adlion is conuersant
or occupied : the a6lion appertaineth to vs ; the obiedt
of which a6tion is the Lords ; for we must sandlifie, and
his name must be san6tified : Gods name is any thing
whereby he is knowne vnto man, as one man ^j^^^ ^^^^
is knowne vnto another by his name ; for in name signi-
the first institution of names, whereof mention '^^*-
is made in the historic of the creation ; euery creature
had his name out of his essence or essential! Genes, z. 19.
properties ; as is very probable by the im- ^°- 23-
position of the name to the woman who is so called in the
Hebrue of her matter, as Adrnn also had his name by God
of his matter : the earth being the matter of the man,
the man of the woman. So then although God is not
nor cannot be knowne of vs by his essence, yet he may
be knowne of vs by his properties and a6tions, which may
be conceiued and scene of vs in some measure. Now the
things whereby God is knowne, are his workes, Gods workes
and his word ; his workes manifest vnto vs ^'^ ^^^ "^'^^■
diuers things of God, as the Apostle teacheth ; namely,
his eternall power and God-head : but his Rom. i. 20.
word doth fully and suflficiently discouer what- ^°hu name.
soeuer is needful for vs to know of God : and loh. 5. 39.
that which is darkely and imperfe6lly shrouded as it were
vnder a curtaine in the creature, the same cleerely and
throughly is exposed to the view of all those that will
search the Scripture : now Gods word doth Gods titles
describe God generally by titles and attributes. ^"'^ ^'^ "a'"*-
His titles are such as partly teach what God is not, as

136 A paterne of true Prayer

infinit, immutable, incorruptible, inuisible, incomprehen-
sible, and such like : partly teach what God is, as God,
Lord, lah, lehouah, Elohim, Father, Master, King, Creator,
Preseruer, Redeemer, lustifier, San6tifier, Sauiour, &c.
Whereof the latter are afiirmatiue, teaching something of
God ; the former are negatiue remouing something from
God. These are the Lords titles. Gods attributes are in
Gods attri- ^^^ manner, his name ; as his Power, Wise-
butes are his dome, Mercic, Truth, Goodnes, and such like ;
n^™«- which doe not import in God any quaUtie or

accident ; howsoeuer the resemblance of them in vs are
onely qualities, in God his wisedome is himselfe, and so
of the rest. Yet these attributes teach vs many things
Gods workes of God : his workcs are nothing else but effe6ts
are his name, of these and Other his attributes and titles :
as Ele6tion, Creation, Preseruation, Redemption, Justifica-
tion, San6tification, Saluation, Reprobation, Occecation,
Induration, Damnation, Creatures, Ordinances, blessings,
Judgements : all which enhghtened by the word, doe
wonderfully declare what may be conceiued of God.
Thus we see what is the name of God. Further we are
to inquire what it is to hallow or san6tifie Gods
hallow Gods name. For further cleering whereof we must
name. know, that Gods name is not prophane or

vnhohe, though here we pray it may be san6lified, and
hallowed ; for all the wicked men and Angels in the world
are not able any whit to blemish the name of God in it
selfe, for God and his name are out of their gunshot : but
because men doe merueilously prophane & dishonor the
holy and reuerend name of God in themselues, and before
others ; it is hence that wee pray that Gods name may be
vsed of vs and others, with aU holy reuerence and honor-
able estimation, as beseemeth the name of so great a
Maiestie as is the Lord. A pearle or pretious stone, cast
into the ditch or myre, is still pretious ; but being set in
golde or goodly vestiments, shineth very beautifully : so
though wicked men cast dirt and myre vpon the glorious
and pretious name of God, by blaspheming, and cursing,
&c. yet Gods name is still most excellent, though it doth
not so appeare to vs : but when Gods children with
religious reuerence handle Gods name, as in preaching.

A paterne of true Prayer 137

and praying, and deposing, being lawfully called, then
Gods glory and maiestie, glistereth brightly to the view
of all the beholders. And this is to san6tifie or hallow
Gods name. Wherefore as the Sunne is alwaies in it
selfe, the fountaine of Hght, and shineth most cleerely,
howsoeuer sometime we see it not so, being either eclipsed
by the interposition of the moone, or shrowded vnder a
darke cloud, or couered from our sight by the earth : in
like manner the name of God alwaies is full of exceUencie
and glory ; howsoeuer the darkenes of sin, and the foggie
mist of ignorance and error doth obscure the same, and
conceale it from our eyes. Summarily therefore, we pray
in this petition, that as Gods workes and word are good
and holy in themselues, so by thought, word and deede,
we cause them to appeare to our selues and others.

3 To san6lifie Gods name then is, first, to thinke,
secondly to speake of, thirdly to vse the xhesuppUca-
workes, and word of God reuerently. So that peution'or*
in this prayer we aske these things following prayer,
principally, which may be reduced to fiue heads.

1. First, knowledge. Fiue things

2. Secondly, acknowledgment of Gods "h|"|,*"„"y° .
exceUencie in his word, and in his workes. ingofCods

3. Thirdly, religious andreuerentaffe6tions "*'"^-
according to the kinde of the worke, or part of the word.

4. Fourthly, religious speeches.

5. Fifthly, religious actions.

First, that knowledge is necessarie to the san6lifying
of Gods name, will easily appeare, for that it pirst know-
is a necessarie precedent to reuerence and high 'e^g.
estimation : for to know the exceUencie of any thing, is
a good preparatiue to a due valuation thereof : this
knowledge is commended vnto vs as the way loh. 17. 3.
to life eternaU : which if a man wanteth, he ^ ^'"'' '3- 5-
is but a refuse as yet : herein Adam excelled, who is
thought to haue knowne the essentiaU properties and
formes of the creatiu-es : herein Salomon i. King. 4.
excelled, who spake of all plants, beasts, 33-
foules, creeping things and fishes ; which knowledge
of the creatures must needes stir vp in them a
marueilous admiration of the Creator, who had printed

138 A paterne of true Prayer

such, excellent impressions of his Maiestie in his workes.
Wherefore the Prophet entring into considera- p y j ^ §
tion of Gods name in his workes and word,
breaketh f oorth into wonderment ; as if so be that a man
could not know but he must needes wonder also at the
exceillencie of them.

Next vnto knowledge f oUoweth the acknowledgement

2. Acknow- of that which wee know : which is a thing as
ledgment. matcriall to the san6tification of Gods name
as knowledge : for a man may know and resist his know-
ledge, and smoake out the eyes of his conscience, and set his
knowledge and approbation together by the eares ; as it
f areth with many, who seeing, doe not perceiue, and hearing,
Esa 6 9 ^^^ ^^^ vnderstand. Wherefore though the
Rom. I. 21. Gentiles knew God, yet because they regarded
^^' not to acknowledge him as God, they could
not glorifie him, as the Apostle witnesseth. This assent
then to that wee know, is meerely requisite to the san6li-
fication of Gods name.

In the third place the affe6lions are to be moued

3. Religious according to the qualitie of the matter
affe6Wons. knowne : for as wee must san6tifie Gods name
in our mindes, so also with our hearts and afEedtions, and

that especially. Hence it is that we reade of
diuers san6lified aflEefbions in Gods Saints,
according to the diuersitie of the worke exhibited : as in
a miracle, admiration, as it is apparant in the curing of
Ait. 3. lo. the creeple : in a blessing, thankfulnes ; Which
pla'iig.'ilo. is called the praising of God : in a iudgement,
Psai. 139- 17- feare and humiliation, and trembhng : in all
the workes of God, loue : and so foorth as Gods works
varie, so our afEe6tions must moue. In like manner we
Esay. 66. 5. must bcc stuTcd with Gods word, as to dfeare
PsaL iig^gy. ^^ 'the thrcatuings of the law- : to reioyce and
Heb. 4. 2. be comforted with the promises of the GospeU,
generally to beleeue, and to loue euery part of Gods word :
thus if our hearts and afEe6tions bow and bend at the
workes and word of God, we san6tifie the Lord in our
hearts, as the Apostle willeth vs. For it shall be need-
lesse to shew how vpon occasion of meditation in the
attributes & titles of God, our afiedtions are to moue :

A paterne of true Prayer 139

for euery religious heart can sufficiently instru6l it selfe
therein. And thus God is sancStified within vs.

Now in the next place we must consider how the name
of God must bee san6lified before others, and the instru-
ments thereof are our speeches and a6tions.

In the fourth place therefore we are by our speeches
also to hallow Gods name : which is performed 4. Religious
partly in such speeches wherein Gods name is speeches.
not mentioned, partly in such wherein God is named : of
the first sort are Assertions, and Asseuerations : of the
second sort are, Confessions, Vowes, Oathes, Adiurations.
In each of which it shal not be impertinent to insist a
little for better declaration of this point.

Although there bee no better words than the names of
God, yet all our speeches are not fit to entertaine aU good
words : if wee speake of ordinarie and common matters,
ordinary and common words will sort them weU enough,
and then it is good with a reuerent silence to Religious
honor Gods name. Wherefore the lewes silence,
superstition may iustly challenge our prophanenes : they
did forbeare to reade the name of God in the Scriptures,
and we in our trifiing talke doe not forbeare to vsurpe the
weightie names and titles of the most glorious Assertion
God : Yea, yea, or nay, nay, were enough for our Mat. 5. 37.
trifling speeches : and if wee debated matters Al^uera"'
of better importance, verily or certainly, or tion.
assuredly, might fit our purpose weU enough : ^"^'f^-^s- 12.
but we offer that dishonour to God, which a Prince would
not endure, that in euery toyish and vaine sentence wee
should f oyst in his name : for when we speake to a Prince
or of a Prince, wee commonly giue titles of reuerence and
honour to so excellent a personage ; but the prophane
multitude doe varnish their ribald and scurrilous talke
with the fearefull names of a most iealous God, who will
not beare that indignitie at their hands another day.
Wherefore we in reuerence of the holy names and titles
of God, which are most honourable and fearefull memorials
of his excellencie, in our ordinarie speech must with
sandtified silence forbeare the mentioning thereof. In-
deede sometimes it falleth out that wee either by calling
from others, or from our selues, vse Gods names and titles

140 A paterne of true Prayer

in our speeches lawfully : as when we are called foorth
Confession. ^J ^^® cnemics of Gods truth to giue testi-
I. Pet. 3. 15. monie thereto ; which is a confession to the
^^"*Jg jol glorie of God before his and our enemies : or
Oathes. when the Church requireth it, or Gods bless-

erem. 4. 2. -^^g bcstowcd vpon vs dcscrue it : or els
when the Magistrate imposeth an oath of God vpon vs to
speake the truth in matters otherwise vndeterminable,
yet of necessarie importance : wherein we glorifie God
with the witnesse of truth, and knowledge of secrets : or
Adiuration Otherwise when wee impose a charge vpon
I. Thess. 5. another with an imprecation from God for
^^" negle6l thereof, adiuring men to their duties,

with the consideration of Gods iustice which thereby is
glorified: or finally when we either vpon conscience of our
OAvne infirmities, whereof we desire mortification, impose
Vowes. vpon our selues voluntarie penance in abstin-

Eccies. 5. 3. 4. ence from certaine matters, which pamper the
flesh, being in our owne power to performe ; for stri6t
obseruation whereof wee binde our selues to the Lord,
thereby honouring his holinesse : or else in way of
thankfulnes to the Lord for blessings desired
" ^ ' ' or receiued. Promise vnto God, to the praise
of his mercie, matters acceptable vnto him, called in the
old Testament freewill offrings. Preaching
^"■"^' and praying also are excellent instruments,
whereby God is honoured in our speech ; but they may
generally bee comprehended vnder confession, and there-
fore I forbeare to speake of them particularly. Thus is
God glorified with the tongue, which the Prophet calleth
his glorie, as that principall instrument where-
with God is glorified, the effedt being put for
the cause by a Metonymia.

In the fifth and last place wee are by our aftions also
5. Religious to glorifie Gods name : which are of three
Naturaii sorts, uaturall, ciuill, and religious. Natural!

actions. a6tions are such as wherein we communicate

with the beasts and plants of the field, as eating and
drinking, sleeping, procreation, and recreation : which
a6tions are not so to bee vsed of vs as bruite creatures
pra6tise them, to whom the Lord hath giuen no limitation

A paterne of true Prayer 141

nor law, and therefore cannot sinne in excesse, or the
manner of vsing, they being no causes nor subie6ts of
sinne properly for themselues : but we to whom the Lord
hath giuen reason and religion, as moderators of nature
and naturall a6lions, are so to demeane our selues in the
exercising thereof, as that wee faile not in the proportion
either by excesse or defedt, nor swarue in the manner of
their lawfuU vse, but that we alwaies hedge our selues
within the compasse of those bounds which the Lord
hath limited to vs : and here expressely the j. cor. lo.
Apostle mentioneth eating and drinking, being 3i-
naturaU a6tions, to bee done to the glorie and praise of God.

Now ciuill actions are of another condition, viz. such
as wherein the bruite beast partaketh not with Ciuiii actions.
vs, such as are buying and selhng, borrowing ^ein^omicaii.
and lending, giuing and taking, letting and Politique,
hiring, and other affaires of hke quaHtie, whether Ethicall
appertaining to ciuill and mannerly behauiour ; or oeco-
nomicaU respe6ting the famihe ; or politique in the
Common-wealth : in aU which Gods name must bee
glorified through vs. Hence it is that the Apostle
prescribeth rules to Masters and ' seruants, Coio^. 3. is.
husband and wife. Magistrate and subie6t. If ^c"
Ministers and all sorts of persons how to i- Tim. 3.
demeane themselues, as that the GospeU of Christ, and
the name of God bee not blasphemed ; but that euen they
which are without may bee wonne by our godly conuersa-
tion euen in these our ciuill affaires : for falsehood,
rebellion, and tyxannie, giue aduantage to the vnbeleeuer
and mock-god to contemne true rehgion, and to dis-
honour God ; when those that professe the feare of God,
deny the power of godlinesse in their hues, causing
their profession and practise to contradi6t each other.
Wherefore as the Apostle counseUeth, we must ^
walke worthie of the vocation whereunto we
are called, that we may be a credit to our Master.

Now reHgious actions dire6tly aime at Gods glorie, as
being appointed by God to that purpose, and Actions
to no other : of which sort are the exercises of meeriy
Gods word, and administration of the Sacra- "^e^'e'^^s-
ments, and all the parts of Gods worship publike or priuate ;

M2 A paterne of true Prayer

of which point because it needeth no proofe nor illustra^
tion, I forbears of purpose to speake.

Thus it is manifest that both our thoughts and affec-
tions which are inward, as also our words and a6tions
which are outward, are to bee instruments of Gods glorie
to our selues or others^ according as their sexierall con-
ditions may affoord : and so it appeareth also what things
we aske in this first petition or prayer.

4 Those things which we pray against are in the next
The depreca- place to be Considered, and they are opposite
petitioVo'/ ^o *^® things wee pray for, and they may be
praier. referred to fiue heads also : which are these

following.

(First, ignorance and errors.

Secondly, vanitie of minde.

Thirdly, a prophane heart.

Fourthly, prophane speeches.

Lastly, prophane adlions : all which are so many
meanes to obscure or deface, or abolish the glorious name
of God out of the world. Of these in order.

First, ignorance either of Gods workes or word, is the
I norance cause of prophaning Gods name : for as
dishonoreth pearlcs cast before swine or dogs ; so are y®
^°'*" works and word of God amog ignorant persons :

swine or dogs will trample pearles vnder their feete in the
durt, but skilful! Lapidaries will vse them carefully, and set
them in gold and costly garments : so the ignorant people
that know not the works or word of God wil contemne &
reieft., or at least negledt the excellent instrudtions and
documents of Gods glorie therein exhibited, and so pro-
phane the name of God : but they that know them may
vse them aright, and glorifie God in them. The dunghill
Cocke, as the fable moralizeth, regardeth a barly corne,
more than a pretious pearle, knowing the profit of the
one, but not the price of the other : so the blind dunghill
people of the world, Atheistlike through light estimation,
because of their ignorance, preferre the dirtie commodities
of this life, before the glorious footsteps of Gods Maiestie
imprinted in his workes and word, thereby marueUously
disparaging the Lord himselfe and dishonouring his
name.

A paterne of true Prayer 143

Againe, ignorance being the cause of superstition and
errors, as Christ teacheth : saying, Ye erre, Error dis-
not Tcnowing the Scriptures, and ye worship ye honoreth
hnow not what : therefore it must needes bee Matth. 22.
a maine cause of blemishing Gods glorious loh. n.
names and memorials ; for errors and heresies, are so many
lies against the truth of God, charging false and slanderous
imputations vpon God, making him the author of that
which he abhorreth and condemneth : and as it is blas-
phemous to make God the cause of sinne, so is it of error :
for it is to call God by a false name and to belie God,
which is a great dishonour to God. For as it is a disgrace
to a Prince to bee behed, or blasphemed, or backbited :
so is it much more inglorious and dishonourable to God
to make him the master and teacher of Hes : for it is
customable with false teachers and their followers to
father their do6trines vpon Gods word, which God him-
selfe inspired to his Church : and so by necessarie conse-
quent, in that they are found hers against the truth of
God, they shamefully dishonour God.

In the second place also we are to marke how vanitie
of minde prophaneth the name of God. The vanitie of
Apostle defineth this sinne to be the withhold- '^'"''^.P''""
ing of the truth of God in a lie, that is, to oods^name.
make a false consequent or vse from a true ^°™- ^■
dodtrine : to know God, and not to glorifie him as God :
for example, to know God to bee inuisible, and yet to
make an image of him ; to know God to bee incorruptible,
and yet to resemble him to corruptible creatures, as
beasts, birds, creeping things, &c. and thus the Gentiles
thinking themselues to bee wise, hauing some truths of
God, became starke fooles in deducing foohsh consequents
from that truth, & so through their vanity of mind defaced
that truth with a lie : and this is a great indignitie offered
to Gods truth. For as a subiedt knowing his Prince, yet
making as though he knew him not, and so vsing himselfe
vnreuerently before him, doth disgrace the prince : so
they that know God, and his workes and word, yet
notwithstanding doe not glorifie God, but become vaine
in their imaginations, and discourses, and conclusions
from Gods word, and workes, thereby occasioning and

144 A paterne of true Prayer

encouraging themselues in licentious lining, and by their
Hues denying the power of their knowledge, which other-
wise might haue been auailable to their saluation ; do
shamefully abuse their knowledge, & iniuriously dishonor
the truth reuealed vnto them, which they should haue
glorified.

As blindnes and vanitie of minde, so prophanenes of
A prophane heart also, which in the third place commeth
honoreth ^^ ^® Considered, doth greatly dishonor God ;

God. which is when mens affe6lions are not stirred

according to the qualitie of Gods workes or word, his
titles or attributes : and that is especially of three sorts.

The first is an Atheists heart, which is the extinguish-
Atheisme dis- ing of al affe6tions in respe6t of God ; for as
honoreth God. g^j^ Atheist laboreth for a perswasion that there
is no God, so also he desireth that the feare of God may
be cleane taken away ; also that the loue of God, the
hatred of sinne, the loue of vertue and of the word of
God may be put out ; and that he may Hue as he list,
without any conscience, or difference of good and euiU,
which is to bury the memorie of God, and to banish his
name out of the world, which is the greatest indignitie
that may be.

The second is a worldly heart, when a man is so
woridiines estranged from heauenly matters, and so
dishonoreth wlioly possessed with the loue and Hking of
G°d- worldly things, as that he careth not for God,

nor any goodnes further than he may gaine thereby ;
which men doe greatly dishonor God and his truth,
making it a meanes of compassing the world ; whereas
indeede we should make the world a meanes of religion :
for to this purpose hath God created and bestowed the
world vpon man, that thereby they might be the better
prouoked and furthered to the worship and glory of God ;
hither are to be referred all couetous persons that minde
nothing but their goods ; all proud persons that minde
nothing but the trimming of themselues, gay apparrell,
and the credit of the world ; all wanton persons that
minde nothing but the pleasures of the flesh : generally
all such as dishonor God by presuming any thing in their
estimation, and affe6tion before God : for seeing God is

A paterne of true Prayer 145

the chiefest good, and the most high, he therefore ought
to bee the chiefest and most highly esteemed of vs, other-
wise we honor the creature more than the
Creator, and dishonor God by communicating ""''
his glory to another.

The third is a secure heart, when men that haue the
grace of God in them, notwithstanding doe not securitie dis-
so carefully and diUgently stirre vp the grace of honoreth
God, in the meditation and application of Gods ^°^'
workes and word, as the condition thereof doth require ;
for sometime it falleth out that euen Gods children
slumber and sleepe : so we reade that the Church in the
Canticles complaineth or excuseth her sluggish cant. 5. 2. 3.
disposition : so we reade that Dauid slept in ^- ^^^- ^'^•
securitie, almost a whole yeere ; in which time no doubt
hee vsed the word of God, and the rest of Gods worship,
though with dulnes and great flatnes of spirit ; whereby
it came to passe, that much of Gods honor and glory fell
to the ground, vnrespe6led of the Prophet : but then
God is dishonored, when he is not honored in that measure
as the meanes affoord, and our grace may permit.

Hauing hitherto intreated how Gods name is inwardly
profaned in our mindes and hearts, it f oUoweth Prophane
now in the next place to speake how by our afsTonor
words and a6tfons we dishonor God : and for God.
our speeches, which is the fourth generaU head, we must
remember that they are especially of sixe kindes.

1 First to speake of Gods workes or word without
reuerence and feare, and attentiue respe6t to Vnreuerent
the matter : whether it be in prayer, or preach- g'^^js ^"^d
ing, or conference, or howsoeuer else ; for or workes
Gods word being so reuerend and honorable a i|^co".°2^4.'''
name of God, must with proportionable reuer- 13-
ence and honor be handled : and therefore the Apostle
would haue Preachers so dehuer the word, as that the
matter and words be of the same nature ; for san6tified
matter, must haue san6tified words, and spirituall matter
spirituall speeches : otherwise the matter is dishonored
by the words : therefore the Scriptures phrase and
rhetoricke is to be obserued of Preachers, that their
sermons may sauor of them as much as is possible. Here

w. 10

146 A paterne of true Prayer

also they are to be reprooued that make prayer a Up-labor
onely ; for they speake to God of his word, and adde no
attention and reuerence, which is to dishonor that graue
and solemne exercise of inuocation. Hither also apper-
taine those curious schoole-disputes, interlaced with
philosophicall qiiiddities, whereby Gods word is miserably
stretcht, and rackt, and rent in peeces, and disfigured ;
as Christ was vpon the crosse by the souldiers : in summe,
whatsoeuer vndecent, homely, and vnmannerly metaphors
or comparisons, whatsoeuer false glozes and expositions,
whatsoeuer railings and reuilings shall be vsed in disputa-
tions, sermons, or tradlats vpon the word ; fall within
the compasse of abusing the holy word of God : and the
Apostles counsell is reie6led, who willeth, that
. « . 4. o. .^ ^^^ man speake, he should speake as the
words of God.

2 Next to vnreuerent speech, are such as giue appro-
Approbation bation to error or false worship, whether by
of false doc- word, or Writing, as subscription to poperie,
or writing"'^'' Mahomctisme, or any other false do(ftrine or
dishonoreth superstition. For if it be alleadged that though
^°^' they by word or writing, may seeme to approoue

that profession whereto they subscribe ; yet they keepe
a pure heart, free from any assent or allowance thereto.

I. Cor. 6. 20. The answere is, that God will be glorified with
i°''cor s'^'io ^^® whole man, and not with the spirit onely,

II. though that be chief ely regarded of him, him-
selfe being a spirit as Christ teacheth the Samaritane.
The reason which the Apostle vseth to disswade the
Christian Corinthians from presenting their bodies at
idolatrous feasts, least thereby the weake be enboldned
to doe so likewise, is sufficient to enforce this conclusion,
that no outward approbation must be giuen to supersti-
tion, least others be deceiued thereby, and so Christ be
dishonored. For that which may be alleadged of Elishaes
approbation to Naaman the Syrian, is alto- 2. King. 5.
gether impertinent, if the place be truely ^^■
translated : for Naaman doth not desire indulgence from
God, for idolatrie which he purposeth to commit, as
though hee spake in the future tense ; but for that
idolatrie which he had formerly committed ; for indeede

A pater ne of true Prayer 147

the words may aswell be translated in the time past, and
so they are directly in the original!. So then whatsoeuer
may be alledged to the contrarie, it is manifest that all
outward approbation of false do6lrine, or worship by
word or deede, is dishonorable and scandalous to our
weake brethren. Let vs take heede therefore how wee
receiue the marke of the beast in our fore-
heads, or our right hands, that is, that we by ^°''' ^^' ^ '
our gestures or subscription doe not approue the do6trine
and superstition of the Pope, or the Turke, ^^^^
least by this meanes we worshipping the "''^' ^'
beasts, and dishonoring God, our names be not found in
the booke of life.

3 After superstitious subscription, or approbation of
false worship, follow mocking and iesting at or gcoffin
with Gods workes or word, a thing very com- speeches
mon now adayes ; for euery wittie, or rather ^o°d*o*^°^^
indeede witles braine, wil be deuising and belch- workes dis-
ing out the scum of their wit, in iesting and ^°'^°'^ ^°^'
scoffing at Gods workes, or with Gods word, or other holy
writings agreeable to the word, and consecrated to the
worship of God. These men in truth mocke God himself e
in that they mocke Gods workemanship : for the disgrace
of the worke tendeth to the dishonor of the workeman :
for the world hath Nick-names for euery one that hath
either a great head, or wry necke, or long nose, or crooked
backe, or lame legge, or that wanteth a hand, or an eye,
or so forth : these deformities should stirre vp in vs
humiliation, as being so many prints of Gods wrath in
man : and if we be free from them to acknowledge with
thankfuU memorie, the mercie of God to vs that haue
deserued as much : that so wee might glorifie God in his
iustice and mercie : also the world, and especially the
stage, which is a little world of wickednes, is fuU of
Scripture iests ; it would cause a mans hayre to stand
vpright to heare how some please themselues in this kinde
of Rhetoricke, which the diuel deuised and suggested into
2. King. 2. the mindes and mouthes of mocke-gods. We
24- reade how seuerely God punished young

children that mockt the Prophet, for his infirmitie of
baldnes, and his ministerie of prophecie : and the Apostle

10—2

148 A paterne of true Prayer

condemneth iesting, which notwithstanding the heathen
man counted a morall vertue. Now if it be a fault for
one man to mocke another ; it is likewise a fault, and
much more, for a man to mocke with the word of God :
it is a great sinne also for vs to make our selues merry
with the simpHcitie of a naturall borne fooles : in all
which Gods workes and word, and so God himselfe is
dishonored.

4 Furthermore vaine oathes diminish Gods glory,
Vaine swear- when men vpon no necessitie, hauing no calling,
ing dishonor- in vaine toyes vsurpe the name of God, or the
ethGod. name of Gods workes, as by this light, fire,
salt, bread, or the name of false gods or worship, as the

Masse, our Lady, Saint Anne, Sec. In al
Matth. 5. 34- -^^iiich God is dishonored either dire6lly or
immediatly, as in vsing Gods titles or attributes, or the
Matth. 23. parts of Christs body or soule, idlely and
16. 17. 18. fruitlesly, or indiredtly and by consequence in

10 20 21 22 */ •' */ V -L ^

Psai. 16. 4. caUing to witnes the workes of God, which
Exod. 23. 13. g^j.g gQ niany memorials and testimonies of
God ; as faith, troth, ifec. Or lastly in calling to witnes
false gods, or false worship, which is to rob God of his
honor, and giue it to another which is no god ; a matter
of most fearefuU blasphemie.

5 After vaine swearing, as an higher degree of dis-
Periurie dis- honoring God, foUoweth periurie or false
God. swearing, when we cloake false witnes vnder
the Lords skirt : wherein, as much as in vs lieth, we make
God the voucher of a lie, who is notwithstanding the God
of truth : how great a dishonor is offered to God by this
course, is so apparant as that it neede no illustration.

6 In the last place, blasphemie occurreth, tha which
a greater despite or disgrace cannot bee offered Blasphemie
vnto the Lord, which is to reuile and raile vpon dishonoreth
God, called in the Scripture, cursing God ; a sin ^°^'

so great, as that it was dreadfuU to the holy Pen-men of
Scripture to vse the word, and therefore they vse the con-
trarie word, blessing in stead of cursing, as the wife of loh
said to him, hlesse, that is, curse Ood and die :
howsoeuer some expound the place otherwise. ° ■^■^■
The haynousnes of which sinne is so great, as that the

A paterne of true Prayer 149

Lord hath punished one degree thereof, called blasphemie
against the holy Ghost, with the most fearefull Mam. 12.
punishment of finall impenetencie, in regarde 32-
whereof the sinne commeth to be vnpardonable.

Thus also we see how, and how many waies we dis-
honor God by our prophane speeches ; not that there are
no more, but these are the principall. Now it followeth
in the last place shortly to consider of those prophane
a6tions whereby God is dishonored. Con- prophane
cerning which it must be knowne, that all our anions dis-
euill deedes doe in some measure staine Gods ^°"°'' ^°^'
glory, either dire6tly or by consequence ; but yet some are
more properly said so to do, and they are these ten which
shall be handled in order following.

1 The first is idolatrie, which is the making of an
image of God : the worshipping of that image jdoiatrie
made ; or the making and worshipping of an dishonoreth
image of a false god: by allwhich meanes God is ^°^'
dishonored in the highest degree : for to resemble God in an
image, is 1 to make the Creator like the creature, betwixt
whom there is no comparison, the one being infinite, the
other finite : and therefore euery image is a lie of God, and
so dishonorable to God. Againe, to worship that image
made, is 2 to honor a lie ; and to giue to the workeman-
ship of man, that which is due to God onely ; and this is
to rob God of his honor, and to impart it to a stocke or
stone. 3 Lastly, the making and worshipping of an Idol,
which is the image of a false god, is most shamefuU, for
therein we forsake the true God, and follow our owne
inuentions, and worship the pi6tiire or shape of that
which is nothing in the world, as the Apostle speaketh,
or else is the diuell : for indeede when we doe worship
Idols we worship diuels. 1. Cor. 10.

2 Superstition followeth in the second place, which
Superstition ^^ ^^® Worshipping of the true God after a
dishonoreth falsc manner : as the Turke worshippeth the
*'°'*' true God, according to the tradition of Ma-
homet : the Papist worshippeth the true God, but with
mixture of much draffe of mans inuentions, fearing and
making scruple where there is no cause of feare : and
taking libertie to inuent and deuise meanes and waies of

150 A paterne of true Prayer

worship where they should not : and thus they blemish
Gods glorie in taking vpon them authoritie to prescribe
and impose such a worship vpon the Lord which his
wisedome neuer determined, thereby controlhng Gods
wisedome with their inuention and will worship.

To Idolatrie and superstition may be annexed.
Curious arts ^^ necre of kinne, all Witchcraft, Sorcerie,
dishonoreth Magicke, Charming, Southsaying, Figure-cast-
God, jjjg^ Palmistrie, Necromancie, and whatsoeuer
other diuellish arts the idle braine of curious Naturalists
haue deuised ; al and euery whereof containe in them a
secret idolatrie and superstition at the least, if they haue
not openly contra6ted with the diuell, whom they adore,
or pay tithe to of their blood ; or recompence some way
or other for his obedience, suggestion and seruice per-
formed at their becke : wherefore all those that had vsed
such curious Arts to the dishonor of God, after their
„ couersion burned their books at Ephesus, as
the Euagelist reporteth in the A6ls : in which
storie there are diuers points very worthie obseruation to
this purpose ; as that they were learned men that vsed
these Crafts, and that their learning was out of bookes,
and their bookes were worth eight hundreth pounds :
which declare plainly that they were writings of Astrologie
or Magicke, or Southsaying and the like, and not of witch-
craft only, which vsually is not committed to writing, but
learned by obseruation or tradition : further it is to bee
considered, that they did not sell but burne their bookes,
as it were preuenting the vse of them to others, because
they were conui6ted in their consciences of the dishonour
which came to God thereby.

3 In the third place, after Idolatrie and superstition,
which respe6t God and his worship, succeed sacriiedee
sacriledge and simonie, which respe6t the dishonoreth
meanes of Gods worship. Sacriledge is when ^°*'"
violence is offered to holy places, things, persons, or times,
&c. as if men should take away Churches, and Church
linings, and so ouerthrow the calhngs of Churchmen, and
conuert the times appointed to Gods seruice to Faires and
Markets : by which pradtises it commeth to passe that Gods
worship perisheth, and prophanenes preuaileth, and the

A paterne of true Prayer 151

Lord is either forgotten, or dishonoured . Thus did the King
of Babel commit sacriledge, when hee destroyed
the Temple, and carried away the vessels of ^' ''"' ^^'
the Lords house to Babylon, and vsed them to common
offices, as in banquetting : thus did Christ Matth. 24.
prophecie after Daniel, that the abomination 's-
of desolation should bee set in the holy place : thus did
the people prophane the Temple, making it a
market place in our Sauiour Christs time. " ' ^' ^^'
Diuers other examples there are in the Scriptures of this
kinde : but these may suffice, to shew that such sacri-
legious pradtises greatly dishonour God, as being meanes
to abolish or defile Gods worship.

4 Simonie also is no small cause of defacing Gods
glorie, which is when offices Ecclesiasticall are simony
set to sale : whereby it commeth to passe, that dishonoreth
vnworthie persons by money prepossesse the ^°^'
places of Ministery and maintenance, which should be con-
ferred vpon persons whom God hath qualified competently
to such fundtions. Hereby it commeth that ignorant and
wicked Ministers creep into the Church, which are fitter
to keepe swine, than to feede the flocke of Christ, meeter
to be Masters of misrule, than rulers of Gods heritage :
and so the people perish for want of knowledge, or goe
astray after their bhnde guides, and God is greatly dis-
honoured, by people and Pastors : besides the indignitie
which the Ministerie ecclesiasticall sustaineth, that it
should be valued with money, which is the Ait. s. 18. 19.
means of conferring the inualuable gifts of the ^o.

holy Ghost, which are not to be bought with all the worlds
good.

5 Hauing spoken of those sinnes which respedt God
Persecution ^^^ ^^^ worship, or the meanes whereby God
dishonoureth is Worshipped : now followeth a sinne which
^°^' is committed vpon the persons that worship
God : which generally is termed Persecution, and that
either of the Preachers or professors of the truth : which
is a manifest indignitie offered euen to God himselfe : for
the Ministers are Gods Embassadors, and euery true
professor is a member of Christ : wherefore as the Prince
is then disgraced, when his Embassadour is shamefully

152 A paterne of true Prayer

intreated ; so is the Lord dishonoured in his Ministers
and messengers : and as Christ was abused when his
bodie was crucified vpon the crosse ; so is he also now
when the merabers of his mysticall bodie are persecuted.
And these are the fiue grand-sinnes of Gods dishonour
in a6lion and pra6tise : there follow fiue other of lesser
disgrace, whereby notwithstanding God is blemished in
his glorious name.

6 In the next place therefore wee must consider that
Vnreuerent Qod is dishonoured, when his Word and
word and ^ Sacraments &c. are vnreuerently vsed, which
sacraments f aUeth out sundric waies : sometimes by want
God. of attention our minds and hearts and eyes
are in the corners of the world, about our worldly affaires,
so that the matter handled in the word and Sacraments
passeth into the ayre without our attention and considera-
tion : otherwhiles through the sleepie & sluggish disposi-
tion of the flesh a great drowsines of the soule and body
faUeth vpon vs, so as either we heare not at al, or else we
heare onely as the man in the Gospell saw men walke like
trees : at other times wee carpe at the word, and blame
the Preacher : some come to catch and to intrap : none
of vs all do so heare as that there is no fault in our hearing :
for the best of vs negle6t some, forget other, dislike this,
or do not applie that do6trine or exhortation, reproof e or
consolation : whereby Gods word losing part of that
reputation which it ought to haue of vs, is in part also
disgraced by vs.

7 After the vnreuerent vse of Gods word, foUoweth
the vnreuerent vse of Gods creatures and The vn-

j. 1 • 1, i_ • • -j-j. XI reuerent vse

ordinances, which hee m mercie permitteth of Gods crea-
vnto vs for the refreshing of our bodies and *"^?s and
the inferiour faculties of the soule, wherein we dishonoreth
communicate with the bruite beast : for see- *'°**- ^^
ing therein God manifesteth his mercie and marriage.
loue, and goodnes to the creature, we are not to negle6t
the same, but with due animaduersion obserue all those
his attributes, and further take heede that wee doe not
immoderatly glut our selues with the creatures and
ordinances of God, but with a necessarie and pleason-
able sobrietie, as occasion serueth, relieue and comfort

A paterne of true Prayer 153

nature, and prouoke our hearts to the glory of the
Creator, who hath made the infinite varietie t. Tim. 4. 4.
of the creatures to refresh and delight man. 5-

8 Amongst the creatures and workes of God there
are some extraordinarie, as miracles, and inconsidera-
wonders : others ordinarie, whereof some are ^""kes dis-^
iudgements, some blessings ; aU which seeing honoureth
they teach vs excellent things of God, are not ^onderl and
to be ouerpassed inconsideratly : for miracles miracles.
and wonders being strong impressions of Gods power and
Godhead, ought to smite deeply by extraordinarie affec-
tions, as admiration and astonishment into our hard
hearts, least God thereby be dishonored : 9 and euen the
workes of God which ordinarily befall, are so of ordinarie
many witnesses of Gods prouidence to man- Gods p^roui-
kinde, which are not sleightly to be ouerpassed : dence.
for he that cannot see and acknowledge the glory of God
in the heauens, and the interchangeable course of day and
night, Summer, Haruest, Spring, and winter, &c. is as
bhnde in not seeing Gods prouidence, as the mote is to
the Sunne : and so through his neghgent or wilfull incon-
sideration Gods glory is darkned at noone day : whereas
in them aU the attributes of God shine most cleerely,
as his power, mercie, wisedome, iustice : and psai. 104.
to this purpose the Prophet hath composed ""'^ '36.
whole Psalmes.

10 Amongst Gods ordinances lots obtaine a special
place, which as it seemeth must not bee vsed ^ots in sport
but in weightie and serious busines, for so the seeme to dis-
examples of Scripture where lots haue been ^"""""^ ^°'*-
Pro. 16. 33. vsed doe certifie vs : as about life and death,
i.^ s^oOT. 14. eledtion of Ministers, distribution of inherit-
los. 7. 14. ance, and matters of like consequence ; and the
iaT.'^i°6.^°' Scripture expressely noteth the abuse of lots
Num. 26. 54. in t£^g souldiers that cast lots for Christs coate
Mat. 27. 35. without seame : and as it seemeth for men to
sport and play with lots is to dishonour the immediate
prouidence & diredtion of God, where the wit and arte of
man hath no place : but in this point I doe not delight
to bee long, seeing it is a matter something controuersall.

Thus wee see these prophane aftions whereby God

164 A paterne of true Prayer

especially is dishonoured : and so the deprecation of this
petition is in some sort opened, to bee against whatsoeuer
wants, thoughts, affe6tions, speeches and a6tions are any
way dishonourable to the Lord. Now the last thing to
bee considered in this first petition is the thanksgiuing.
5 We giue thanks vnto God for these good things
The thanks- which he hath bestowed vpon vs and others
IrTlrayer'^ his children: as
or petition. 1. Knowledge of his word and workcs.

2. Acknowledgement of the same.

3. Religious affe6lions, speeches and aftions.

Also we giue thanks for that he hath mortified the
contrary sins in some measure both in vs and our
brethren : as first, ignorance : secondly, error : thirdly,
Vanitie of minde : fourthly, prophanenes in affe6lion,
speech, and a6lion : the particulars of all which may
easily be colle6led by the former tra6tate in the supplica-
tion and deprecation. And this also in briefe may
suffice for the thanksgiuing.

For a conclusion of this petition let this generall rule
be remembred, that whatsoeuer vertue is commanded in
the three first commandements, that is here desired :
whatsoeuer sinnes are forbidden in the same, are here also
prayed against : for the vertues appertaining to Gods
worship are worthie meanes of honouring God, and
the contrary vices are so many cloudes that hinder the
cleere Sunneshine of Gods glorie in the world : wherefore
whosoeuer listeth more particularly to search into these
matters, let him search the writings of the learned, ex-
pounding the commaundements. This is the first petition
concerning Gods glory, which is the end of all : now f oUowe
the two petitions which inf erre the meanes of his glory :
and first that of the Kingdome of God.

Thy Kingdome come.

1 This petition in order of nature goeth before the
third, as the cause before the effe6t : for Gods ti, „,m>, «(

XT-. 1 • 1 1 1 • 1 11 ^'^^ order ot

Kingdome is that onely meanes which enableth the second
vs to obey his will. First, God must ere6l his p«'^'*'°"-
Kingdome in our hearts, and we must be his subie6ts

A paterne of true Prayer 155

before we can yeeld obedience to his lawes : from which,
order ariseth this instru6lion : That a man can neuer
obey Gods will till he haue Gods grace ; or a man can
neuer keepe Gods lawes till he be Gods subie6t, and God
be his Lord and King, to rule and ouerrule him ; or
(which is all one in effe6t) good workes proceede from
grace ; or without faith (which is the roote of j^^j^ ^^
grace) it is impossible to please God ; or what- som. 14.
soeuer is not of faith is sinne : or the end of ^" ^*"'' ^'
the commaundement is loue, oiit of a pure heart, and a
good conscience and faith vnfained : and the necessarie
consequence of this dodlrine is : that whatso- p^^ ^ g
euer a man doth, wanting grace, is sinne : Esa. 1. 13.
whether they be a6lions naturall, ciuill, or ^'^'^'^- ''■ '^'^■
religious : for some Preachers, and Prophets in the day
of iudgement shall bee found workers of iniquitie.

Here notwithstanding wee must remember to distin-
guish betwixt the a6tion and the manner of piue things
performing the a6lion : the agent, the ouer- in euery
seer, and the matter the a6tion is naturall : j^ 'Xaio.
the manner of performing the a6tion morall : 2. Agens.
the agent is terminus a quo, the efficient cause : agendl "^
the obiedt is terminus ad quem, or the patient 4- Resmota.
vpon whom the a6lion falleth. Now to all ^'
those must be added the matter or the thing moued. This
destin6tion being remembred, let vs take for examples,
preaching and almes.

The vttering of the voyce in preaching, is a6lion, good
in it one nature ; the matter of preaching is ^^^ preach-
good, the holy word of God. The obie6l ing is good
whereupon the a6lion is occupied is a godly °^ ^ '
man, the hearer of the word : aU which make the a6tion
so farre forth good : but the agent, and the manner of
performing the a6tion may turne it to sin : for if the
agent, that is, the Minister or Preacher be a man out of
Christ, wanting faith and grace, being no member of
Christ, nor subie6t of his Kingdome, he cannot possibly
obey his wil, but the f ountaine being vncleane, the streame
flowing from the fountaine is vncleane also. Againe, if
the Preacher erre in the manner of doing the a6tion,
though he be in Christ, as if he preach Christ of contention

156 A paterne of true Prayer

or malice, and so forth, his preaching may proue sinne :
sinne I say, not to the godly and carefuU hearer, nor in
How aimes is it Self 6, but onely to the Preacher. In like
good or bad. manner, the reaching faith of the hand in
giuing almes, is good in nature ; the money or matter
giuen is Gods creature ; the person to whom the almes is
offered, a godly man : but if either the person that giueth
the almes, or the manner of distributing be vitious as
aforesaid : as if the proud Pharisie should cause a trumpet
to be blowne for ostentation and vaineglorie, he being
not quahfied with the foundation and forme of a good
worke ; all his almes, if it were all his substance, were
abominable in the sight of God, as it came
from him, and as good as nothing, as the
Apostle teacheth. This distin6tion then being remembred,
wUl cleere this do6lrine, that the good deedes of wicked
men are sinne : from whence the conclusion also will
follow, that the wicked in the day of iudgement shall be
condemned for their good deedes. This besides that it
thwarteth the do6trine of the Church of Rome, which
teacheth good workes before grace, and their merit of
congruitie : it teacheth vs further to labour for two
I. Tim. 1. 5. tbings : first, that we haue the foundation of
I. Cor. 13. I. a good worke, which is faith in Christ, by and
^' ^' through whom our persons and adlions are

accepted of God. Secondly, that in all our good workes
we haue the forme and manner of doing, which in generaU,
the Apostle calleth loue, not onely to God, ayming at his
glory, which excludeth vaineglorie and hypocrisie ; but
also to man, intending the benefit of him, to whom the
good worke is extended. And this is the do6trine and vse
which arisethfrom the order of this petition before the third.

2 The sense and meaning, which is the second thing
to be obserued, foUoweth ; wherein these two jhe meaning
things are to be considered, as before in the of the second
first petition, viz. the obie6l, and the a6lion, p^*'*'°"-
that is to say : First, what Gods Kingdome is : Secondly,
how Gods Kingdome is said to come. .

Gods Kingdome, which is the first point, is the
heauenly politic or regiment, which God what Gods
through Christ exerciseth in the hearts of the Kingdome is.

A paterne of true Prayer 157

faithful! by his spirit and word in this life, and by glory
and blisse in the Hfe to come : in regarde whereof the
Kingdome of God is called the Kingdome of grace, when
it is begun in the consciences of the faithfull, and con-
tinually cherished and increased by all the holy meanes
of saluation ; and it is called the Kingdome of glory,
when it is consummate and perfe6tly accomplished, the
Saints yeelding absolute obedience to the will of God in
heauen ; whence issueth the glorious happines of the
creature. For better vnderstanding of this point, what
the Kingdome of God is, consider shortly these twelue
points which foUowe.

1 Who is the King ? Christ lesus as he is God and
man ; where we must know that the Father, and the
holy Ghost are not excluded : but all the creatures, of
what excellencie soeuer. Heb. 2. 5.

2 Who are the subie6ls ? They are of two sorts :
true subiedls, who are the whole companie of beleeuers
wheresoeuer : and counterfeit subie6ts, who though they
be in the Church, yet are not of the Chiu'ch ; which
distindtion is grounded, 1. lohn. 2.

3 What are the lawes ? They are the law of nature,
which is the decalogue : and the lawe of grace, the summe
whereof is contained in the GospeE, namely, faith and
repentance; and obedience, which is the summe of the
decalogue.

4 Who are the enemies ? They are these ten follow-
ing. First, Sathan : secondly, sinne : thirdly, death :
fourthly, heU or the graue: fifthly, damnation: sixtly,
the world : seauenthly, the flesh : eightly, the Pope and
aU Papists, and heretikes : ninthly, the Turke and all
Pagans : tenthly, the hypocrits, Atheists, and all pro-
phane and professed wicked men.

5 What rewards to the subiedts ? They are in this
life, all good things that may profit them, and freedome
from all euiU which may hurt ; and in the Hfe to come,
euerlasting happines in heauen.

6 What punishments or chastisements ? The punish-
ments are all taken away in Christ, who hath vndergone
them for vs: yet there remaine corredtions of diuers sorts to
nurtureand discipline vs, and to keepe vs in awe andso forth.

158 A paterne of true Prayer

7 What weapons to resist our enemies ? The weapons
^ , are spirituall, namely, faith, hope, loue, right-

eousnes, the word, prayer.

8 What is the time of this kingdome ? It lasteth so
long as the world endureth in that outward polity, and
forme of gouernment established by the word. 1. Corinth.
15. It lasteth for euer, euen so long as God is God, in
the most gracious and glorious regiment thereof in heauen,
these outward meanes ceasing.

9 What is the place of this Kingdome ? There are
two places, the one is this world, where the Church is
miUtant, fighting against her enemies : the other is
heauen, where the Church is triumphant raigning for euer.

10 What are the offices and officers of this King-
dome ? The offices and officers, (besides these that were
temporarie and extraordinarie, as Prophets, Apostles,
Euangelists) are these following.

The first office is teaching, and that officer is called
a Do6tor.

The second is exhorting, and that officer is called
a Pastor.

The third office is ruling, and that officer is called an
Elder ; in the Church of England, he is called a Bishop.

The fourth office is distributing, and that officer is
called a Deacon.

The fifth office is shewing mercie, which officer is called
a widow. These are aU set downe. Rom. 12. 7. 8.

The questions that are betweene the reformed Churches
concerning these offices and officers, I of purpose spare to
handle, being both vnfit to debate them, and loth to
offend : onely I wish that such controuersies might be
ended by Councels, and that the peace of the Church
might be kept.

11 Who is the Deputie or Vicar of this King ? There
is no one person Christs Lieutenant : for wee renounce
the Pope, who is Antichrist ; but we acknowledge euery
King in his Kingdome, the supreme Gouernor in all causes,
and ouer all persons, aswell ecclesiasticall, as ciuill, next
and immediatly vnder Christ : which Prince hath autho-
ritie to substitute ecclesiastical Magistrates according to
the word, for the polity of the Church, in the exercising

A paterne of true Prayer 159

of iurisdi6tion, visitation of Churches, and ordination of
Ministers ; which persons in England are called Bishops.

12 What are the properties or qualities of this King-
dome ? It is spirituall, not worldly, and exercised vpon
the conscience : wherein it differeth from the ciuill state.

Thus we see what Gods kingdome is : now ^^^ q^^
we are further to enquire how Gods Kingdome Kingdome
is said to come, namely. commeth.

1. When it is ere6ted or established where before it
was not.

2. When it is enlarged and increased where before it was.

3. When it is repaired or restored from some former
decayes.

4. When it is perfe6ted and accomplished fully : of
each something.

First, Gods Kingdome is erected and set vp generally
and specially : generally when it is entertained ^^^ ^^^^
by pubUke consent in a countrie or Kingdome ; Kingdome is
and that is when the Magistrate by law doth ^■^^'^^'^•
estabhsh the worship of God according to the word : and
execution is done accordingly : and when the Ministers,
in their ministerie teach and minister the word and worship
of God established. Specially the Kingdome of God is
established or eredted, when men by the word of God are
conuerted to the faith, and outwardly make profession
thereof. Thus Gods Kingdome is set vp.

Secondly, Gods Kingdome is enlarged ; both when
How Gods there are new subie6ls made, when as before
Kingdome is they wcrc enemies, that is to say, when there
enlarged. ^^^ added to the Church, such as shall be

saued, or when they that are ordained to life euerlasting
beleeue : as also when the former subie6ts are confirmed
and bettered, that is, when such as are within the Church,
and doe beleeue, grow in grace, and in the knowledge of
our Lord lesus Christ.

Thirdly, Gods Kingdome is repaired from two great
How Gods ruines and downef als especially : the one of
Kingdoms is dodtriuc, the other of manners, and they are
repaired. both of them vniucrsall, and particular ; for

there are some which depart totally from the whole
do6trine of the faith of Christ, as when a Christian

160 A paterne of true Prayer

becommeth a Turke, and some depart onely from some
particular do6trines : as they in the kingdome of Anti-
christ. Againe, there are some which being baptized and
professing Christ, powre out themselues afterward to all
manner of licentious wickednes : others fall into some
particular sinnes, as adultery with Dauid. Now if a man
recouer againe from false do6trine, as from Turcisme, or
Papisme, that repayre is dogmatical] : but if a man
recouer by repentance from lapse into sinne, that repaire
may be called morall : all which kindes both of Apostacie,
and backsliding, and of repairing and restauration, may
sometime befall a whole kingdome or common-wealth,
aswell as particular families or persons.

Lastly, Gods Kingdome is perfedted and fully accom-
plished at two times : The first time is the ^^^ q^^^
day of a mans death : the second time is the Kingdome is
last and general day of iudgment. perfefted.

The day of death is the speciall perfe6tion of this king-
dome in the subie6l that dieth, for then grace is perfedted
and consummated.

The day of iudgement is the generall perfedtion of this
kingdome in aU the subie6ts thereof, which shall either
die, or be changed suruiuing at that day. The speciall
perfe6tion of this kingdome, is the glorie of the soule only
in san6tification and saluation : the generall perfe6tion of
this kingdom, is the glorie both of bodie and soule, of the
whole man, which then shall perfectly, according to the
measure, be sandtified and glorified. Thus we see how
the kingdome of God commeth.

Hauing now dehuered the meaning of this second
petition, it foUoweth according to the order propounded
to speake of the contents thereof, in the supplication,
deprecation and thanksgiuing : and first of the supplica-
tion, which is the third generall.

3 The things which wee aske at Gods hands in this
petition, are these following: the first con- Xhesuppiica-
cerneth the Common-wealth, viz. second**'^

1. Godly Magistrates, for whom the petition.
Apostle willeth to pray : teaching that it is I', c^'iy ' ^'
a thing good and acceptable in the sight of Magistrates
God our Sauiour so to doe : and the Wiseman kingd^om." ^

A paterne of true Prayer 161

forbidding to curse the King, and the rich, on the contrary
signifieth that wee should pray for them and ^ ,

r'.r.LP,.'\ TO 20

blesse them: for the negatiue includeth the
affirmatiue and contrarily : for Magistracie is an excellent
meanes to further the kingdome of Christ :
and therefore they are compared to nursing ^"^^' '^ '
fathers and nursing mothers by the Prophet : for as
parents doe both beget and bring vp their children; so
godly Magistrates doe ere6t and maintaine the faith and
true religion by the sword : hence it is that the Kings and
Queenes of England are intituled Defenders of the Faith :
which is the most royaU part of the title royaU.

2 Wee pray in this petition that the godly Magis-
2 Godly trates may make godly lawes, and establish the

lawes with wholc truth of the word, and see that both the
ti^n ^further tables of the Commandements be obserued:
Gods king- for the Apostle in the former place to Timothie
°'"^" expresseth the substance of the Magistrates

dutie, which is to procure that the subie6ls may leade a
Tim 2 2 peaceable and quiet life in all godhnes and
honestie ; where there are three things apper-
taining to the Magistrate, which he must endeuour for
his subie6ts : Peace, Godhnes, Honesty, which doe compre-
hend the substance of the whole law of God : such Kings
were Dauid, lehosaphat, Ezechias, losias, Nehemiah,
Zorohabel, Hester, and Mardochai, with others : whose
care was to estabhsh holesome lawes, to ouerthrow
Idolatrie and superstition, and to procure the peace of the
Dan. 6. 26. Church and Common-wealth. Such lawes did
Nehem. 2. Durius and Artaxerxes procure to bee made,
for restoring the worship of God in Jerusalem, although
they were Heathen Kings, who in some sort did helpe
forward the kingdome of God.

The second thing we aske appertaineth to the Minis-
terie of the Church.

1. Able and faithfuU Ministers, which both haue
I. Able gifts, and willing mindes to employ their gifts

farther Gods ^^ their Ministcrie to the glorie of God, and
kingdom. the edification of the bodie of Christ. This

Afa^.9.37.38. fg that wMch Christ teacheth his disciples
to pray for, that seeing the haruest is great, and the

w. 11

162 A paterne of true Prayer

labourers few, therefore the Lord of the haruest would
send foorth labourers into the haruest : and the Apostle
willeth the Thessalonians to pray for him and other the
Ministers of the Gospell : for next vnto godly
"^^' ^' ^' Magistrates are godlie Ministers, the one
establish Gods worship, the other teach Gods worship :
hence it is that as Magistrates are called nursing fathers
and mothers, so Ministers are called Gods
fellow-workmen, builders, shepheards and
such like : for that they feede the flock, build the citie,
and performe the worke of the Ministerie outwardly as
God doth inwardly : yea there are more excellent titles
giuen to the Ministerie in the holy Scripture than to
Magistracie, as that they are the light of the world, the
salt of the earth, Christs Ambassadom-s : indeede there is
one onely title giuen to Magistrates before Ministers, that
they are termed Gods ; which is not so much p , „ g
in regard of their office, as of their superiority
and authoritie ouer all persons : whereas the titles of the
Ministerie are rather giuen to the office than the person.
2. Wee pray also that these Ministers may faithfully,
powerfully, and zealously exercise their offices a powerful!
ministerial, not onely in preaching, but also Ministerie
in gouerning the Church : as in teaching the Gods kfng-
ignorant, reproouing, suspending, excommuni- 'iome.
eating the obstinate, comforting the comf ortles, confirming
the weake, confuting errors and heresies, and generally in
building vp the kingdome of Christ, according to their
seuerall fun6tions delegated vnto them by the politie
Ecclesiasticall. Thus Moses prayeth for Leui, ueut. 33. s.
that Vrim and Thummim might be with him, ^°-
and that he may teach lacoh the law and iudgements of
God. So the Apostle Paul wisheth the Ephe- Ephe. 6. 19.
sians to pray for him, that a doore of vtterance ^°-
may bee giuen vnto him to speake boldty as hee ought :
for the powerfull Ministerie is as it were horsemen and
chariots to ouerthrow the kingdome of the diuell, that so
the kingdome of Christ may take place ; it is the spirituall
weapons which are mightie through God to 2. cor. 10. 4.
cast downe the holds of mans imaginations, s-
and of euery high thing that is exalted against the

A paterne of true Prayer 163

knowledge of God, and bringing into captiuitie euery
thought to the obedience of Christ.

3. We pray also that these godly Ministers may be
preserued and kept from the persecution of
tyrants and wicked men, whom the diuell uktion^or"
enrageth against them especially, as we see by ^^^^^
euident experience that no sort of men is so secution of
much maligned and exposed to the despight of furtrereth^'
malitious men, as the f aithf uU Ministers. Yea Gods king-
and the more f aithf uU and powerfull they are, ^°™^'
the more doth the diuell in his members outray against them.
Thus did Moses pray that the Lord would smite through
the loynes of them that rose vp against Leui
to persecute him : so the Apostle willeth the "" ' ^^' ^'
Thessalonians to pray that he might be deliuered from
absurd and euiU men : for persecution is a

es. 3. 2. gj.gg^^ discouragement to a Minister, and it
driueth many a godly man to his dumpes, and interrupteth
his Ministerie, or at the least his cheerefulnes in his
Ministerie, and so by this meanes the efficacie of his
Ministery being hindred, Christs kingdome receiueth hin-
drance also.

Thus we pray for Magistracie and Ministerie, which are
the two generall and matne pillars of Gods kingdome.
Now foUow the fruites and effe6ls of them both, which
are, reformation, and conuersion.

In the third place wee pray that by godly Magistrates
Reformation ina6ting wholcsomc lawes, and causing due
and conuer- execution of them : and by godly Ministers
Gods king!"^ powcrf ully excrcising their ministeriall a6lions,
dome. jj^gn may bee reformed from their errors and

misdemeanour, and bee truly conuerted to the faith, and
brought to repentance out of the snare of the diuell, or at
the least by outward punishment from the Magistrate and
ecclesiasticall censures from the Ministerie be restrained
and repressed, so as they breake not out to open prophane-
nes : and also that those which are aheadie conuerted
and reformed, may bee further built vp in the spirituall
buUding of Gods temple. The substance of this point is,
that God would vouchsafe to adde the operation of his
spirit, to the outward meanes both of Magistracie and

11—2

164 A paterne of true Prayer

Ministerie. This the Apostle calleth the kingdome of
God : when he teacheth that the kingdome of
Rom. 14. 17. Q^^ standeth not in meate and drinke (or
any outward meanes by consequence) but in the efie6luall
operation of the spirit which worketh in vs righteousnesse,
peace, and ioy in the hoHe Ghost : which three things are
principall parts of this kingdome.

1 Righteousnes is twofold : first imputatiue, which
Righteous- is the righteousnes of lesus Christ the Media-
of ctcfs^"^* tour and Redeemer purchased through his
kingdome. doings and suffrings for the church, and
imputed to euery beleeuer by the holy Ghost : which
righteousnes is apprehended and applied by faith.

The second is righteousnes inherent & resident in vs,
as a qualitie really qualifying the subie6t, which righteous-
nes is an effe6l of the former righteousnes of Christ
imputed, whereby sinne daily is crucified and weakened :
and we are enabled to yeeld obedience to the will and law
of God in some measure acceptable to God through Christ :
from which inherent righteousnes, as from the bodie of
the tree, (Christs righteousnes imputed being the roote)
spring manifold branches, which bring foorth fruites
worthy repentance and true conuersion.

2 After righteousnes foUoweth peace, which is peace
with God, who of an enemie is made a friend peaceapart
through the mediation of lesus Christ : and of Gods
peace with oiu? owne consciences, which before '^'"g^^"™-
were either ouerwhelmed with despaire, or puft vp with
presumption and senselesse securitie : and peace with all
the creatures, so farre forth as that they shall not hurt
vs, but become seruiceable to vs.

3 After peace foUoweth ioy in the holie Ghost,
arising from righteousnes and peace : for ioy spirituaii
being once through faith made partakers of ooj^k^n
the righteousnes of Christ, and qualified with dome.

the manifolde graces of Gods spirit, and being at peace
with the Creator and the creatiu-es, then we reioyce with
ioy vnspeakable and glorious, receiuing the i. Pet. i.
end of our faith, which is the saluation of our ^°"^- 5-
soules : whereby also w^ee reioyce in the afHi6tions which
befall vs for Christs sake.

A paterne of true Prayer 165

These are the principall things we pray for in this
petition appertaining to this life : some thing The last
also appertaining to the life to come is here iudgement
desired, namely the speedy comming of lesus Gods kfng-
Christ to iudgement, and so the perfedling of ^°'^^-
the number of the eledt, the resurre6lion of the bodie, and
the euerlasting ioyes of heauen : so in the
Apocalyps the Spirit and the Bride say. Come : ' ^°''' ^^'
come Lord lesus, come quickly. And this may suffice for
the suppHeation.

4 The things which wee pray against foUow in the
next place to bee handled, which may bee The depreca-
gathered out of the supplication, and are to be p°rt o^\his
handled according to the order there vsed : petition.
and in the first place things concerning Magistracie.

1. Anarchie : which is want of Magistrates, whence
Anarchie issueth disorder and confusion, that euery man

c'ef^S*^ may do what him Usteth, a fault taxed in the
dome. Common-wealth of Israel : whereby it commeth

ludg. ig. ^Q passe not onely that the second table of the

Commandements concerning iustice and equitie is trans-
gressed ; example whereof is brought of the Leuite, whose
wife was abused vnto death : but that the first table also
j^^ ^g is violated, which respe6teth the kingdome of

God, as the example of Micah and his idolatrie
teacheth. For it is a thing that the diuell would wish
principally that Magistracie were abolished, and therefore
hee hath inspired that diueUish do6trine into the confused
heads of the Anabaptists, who take away all rvile and
authoritie and all superioritie among men : for if hee
could compasse that, then the feare of punishment being
abandoned, and the hope of rewards taken away, which
are the two sinewes of the Common-wealth, he might
easily prostitute men, women, and children to all impious
and dishonest behauiour : whereby the kingdome of God
should be banished out of the world. Hence it is that
the light of nature teacheth, that it is better to haue a
Tyrant than no King : for nature is not so extin6t in any
man, no though he were an Atheist, but he would, if not
of loue to order and ciuilitie, yet in pohcy prescribe lawes
to his subie6ts, wherby peace may be maintained and

166 A paterne of true Prayer

some forme of moderation, least the bruite beast should
control! man, to whom nature hath prescribed and limited
a compasse, as wee see labour in the Pismire, chastitie in
the Turtle, curtesie in the Elephant, and the like in other
creatures : and although a T3rrant might doe and suffer
much impietie and iniquitie, yet some good must needes
proceed from him, though he were neuer so great a
monster of men : in regard whereof Tyrannie is better
than Anarchic ; there being some order in the one, and
none in the other.

2. Next vnto Anarchie is Tyrannie, when euill Magis-
trates are in place, which seeke by all meanes Euiu Magis-
to ere6t and set vp the kingdom of Satan, in Gods\*ing^^"^
Gentilisme, Mahometisme, Papisme, or Athe- dome,
isme, or any other superstition and heresie, whereby
persecution is raised against the true worshippers of God
and true religion : or else when there is a Toleration of
Toleration of many Religions, whereby the li'^i"n\nd'
kingdom of God is shouldered out a doores by worship
the diuels kingdome : for without question cods^k^g-
the diueU is so subtill that hee will procure, dome,
through the aduantage of mans naturall inclination to
false doftrine and worship, more by thousands to follow
strange Religions, than the truth of Gods word : wherfore
the Magistrates should cause aU men to worship the true
God, or else punish them with imprisonment, confiscation
of goods, or death as the qualitie of the cause requireth.
Here notwithstanding a doubt ariseth : how it is lawfuU
to pray against the euill Magistrates, when as the Apostle
doth wish prayers to bee made for Heathen
Princes and Magistrates, which then were
persecutors. The answere is very easie, that we may
pray for their saluation and conuersion, but against their
tyrannie and persecution : for it is not vnlawfuU to pray
for the Turke, Pope and kSpaniard that they may be
conuerted and saued : but it is lawfuU also to pray
against their proceedings against the truth, that God
would discomfit them in battel, bridle their corruption,
abate their pride, asswage their malice, and
confound their deuices. Thus wee see the
Prophet prayeth against the enemies of the Church.

A paterne of true Prayer 167

Thus also did Deborah and Barak pray that all the enemies
of God might perish as Sisera perished : and ludg. 5. 31.
so in another Psalme prayeth the Prophet. Psai. S3.9.10.

3. Lastly, wee pray against all wicked and irreligious
lawes and statutes, that God would hinder the Euiii lawes
making of them, or at the least the execution klngdomef^
of them : such as was the law made against Dan. 6.
Daniel, that contained a months Atheisme, that no man
for thirtie dales should worship any God but the proud
King : such as was that which Haman procured to be
made and ratified against the lewes, that all
the true worshippers of God should be de-
stroyed & slaine : such as were enadted in the time of the
bloodie persecutions by Heathen Emperours, that whoso-
euer said he was a Christian should bee put to death : for
by such lawes the very foundation of Gods kingdome is
shaken, and greatly endangered.

Againe, in the second place wee pray against certaine
sinnes and enormities incident to the Ministerie : which
are these.

1. Ignorance : for ignorant and vnlearned Ministers
Ignorant pine the soules of men, being not able to teach

h/nder^"^^ and instru6t the people committed to their

christs king- charge : the Priests lips should preserue know-
^Makich ^ 7 l^^ge, and the law should bee required at their
Hosea. 4. 6. mouthcs : and the Lord he refuseth such
Priests as refuse knowledge : for they are the lights of
the world, and therefore they must haue light in them
whereby they may giue light : they are the salt of the
earth, and therefore must haue sauour in them to season
withall : wherefore by law established in this land none
ought to bee admitted into the Ministerie, but such as
can render a reason of their faith in Latine, and can teach
the Catechisme allowed by law containing the summe of
Christian religion, so as the people may vnderstand, and
at their ordination haue authoritie giuen them to expound
the Scriptures being called thereto. Wherefore seeing
• there can be no faith without knowledge, and no know-
ledge without teaching, and no teaching without learning :
therefore the Ministers that want learning cannot teach,
so as the people may know and beleeue and be saued :

168 A paterne of true Prayer

and by this meanes the people perish for want of know-
Hosea 6 ^^^ge, and Gods kingdome is diminished in
the number and qualitie of good subie6ts.

2. After ignorance foUoweth error, which poysoneth
False teach ^^^ soule : f or hereticall and erroneous teachers
ers hinder broachiug erroneous and false do6trine, infuse
dome' ^ '""^' poison into the minds of men : for such

do6trine fretteth and inf edteth like a Gangrene,
im. 2. 17. ^g ^j^^ Apostle teacheth : and therefore hee
wUleth that men should auoyde such teachers and here-
tikes after once and twise admonished : for as all men
will auoyde him that hath the plague, or any other
contagious disease ; so erroneous and hereticaU teachers
must bee shunned as being such as haue the plague of
heresie vpon them, which is almost incureable, whereby
they infe6t those that are of sound iudgement, and so
puU them from subie6tion to Christ their King and
Prophet.

3. In the next place, idle and vnprofitable teachers
follow, which eate the milke, and cloath them- ^j^^ Ministg^s
selues with the fleece of the flocke, but feede hinder Gods
not the flocke. The sinne of these men is so Kmgdome.
much the greater, for that they can, and wiU not teach
their people : and as idle persons in the common-wealth
are called theeues hj the Apostle, not because

they violently steale, but for that they are "' '^'

caterpUlers and drones, eating that which they neuer
sweate for : so these men that liue idly in the Church,
incurre the iust rebuke of spirituall feloney and theft ; in
that they eate and worke not : in that they reape tem-
poral! things of the people, and doe not minister their
spirituall things to the people. And so it commeth to
passe that the people being vntaught, and vnfed, their
soules pine away and are famished and perish, and the
Kingdome of Christ is depriued and robbed of subie6ts.

4. After idle Ministers which can teach, and will not,
followeth another sort, which wil teach, but Vnskiifuii
cannot : whose seruice is therefore refused hlnder^Gods
of God, for that they take vpon them that Kingdome.
whereto they haue no competent abihtie. For there are
certaine bounds and limits wherein consisteth a sufficient

A paterne of true Prayer 169

qualification to the office of the Ministerie, whereto if any
man be found defe6liue, although he may be profitable
to the furthering of Christs Kingdome in another calling,
yet therein he doth harme, in that he hindereth another,
that might doe good : these men may be called manglers
and hackers of Gods word, for they cannot deuide the
word aright, as the Apostle speaketh, neither are they
apt to teach. A skilfull carpenter can by line and leuell
square his timber, but a man not brought vp to the trade,
will hacke and mangle and mare the timber : so the
Apostles compareth Ministers to skilfull builders, and not
to them that cleaue and chop wood, rending and cutting
it in peeces, they care not how so it be done. For a
Minister must be a master of his profession and mysterie,
as well ; yea much more than other men. Againe, it is
one thing to be learned, and another thing to be apt to
teach, the one is contemplatiue, the other pradlicaU ; for
a man may haue knowledge how and what to teach : and
yet want gifts of speech to vtter significantly, and profit-
ably, as experience teacheth. By reason whereof it f alleth
out that some men hauing good learning, do not edifie
others: or hauing speech and wanting learning, are no
better than sounding brasse, and a tinckling cymbaU.

5. Now further let it be graimted that a man haue
vitious the quahfication of learning, sound iudgement,

Mimsters paines, skiU, and vtterance ; yet neuerthelesse

hinder ooas rv. , . v. p i •<• ^ t n j^ i -it •J.^

Kingdome. if his life bee vitious, he doth not builde witn
both hands, but pulleth downe as fast as he buildeth.
Wherefore the Apostle requireth that Ministers should be
I. Tim. 3. both apt to teach, and vnreproueable, and
Math. 5. Christ himselfe willeth his disciples to haue a

double light in them, both of sound doftrine, and a godly
life. Such Mimsters may very well be compared to
images, placed in crosse wayes, which point the way to
the towne, but neuer set foote to goe thither : or Mke to
the sermon bell that calleth men to the sermon, which is
the meanes of saluation, but neuer heareth nor profiteth
by the sermon. And these Ministers greatly hinder the
Kingdome of Christ, for howsoeuer they preach and may
be meanes of conuersion and edification to those that are
conuerted : yet surely their euill life doth scandalize and

170 A paterne of true Prayer

offend many, not onely that are without, but some weake
ones also within the compasse of the Church. For how-
soeuer it be a fault for a man to stumble at a blocke
wilfully and of purpose, as these men doe : yet surely it
is a great fault for to lay the blocke in his way, which we
know will stumble at it ; it is as if we should giue a sworde
to a mad or desperate man, that would kill himself e.

6. In the last place those Ministers that seeke to please
men, that sow piUowes vnder euery elbow, that a Flattering
say peace, peace, when there is no peace, that ^^''V^*^^
daube with vntempered morter, that out of a Gods King-
policie securing themselues from daunger, re- ^°'"^-
fraine holsome do6lrine and application, not daring to say
with Nathan to Dauid, thou art the man : nor with Elias
to Ahab, it is thou and thy fathers house that troubleth
Israel, nor with lohn Baptist to Herod, it is not lawfuU
for thee to commit incest, nor with Christ to the Scribes
and Pharsies, woe be to you Scribes and Pharises, hypo-
crits, serpents, generation of vipers : these Ministers, I
say, walking fearefully and politikely in their ministerie,
hinder the building of Christs spirituall temple : for they
doe not hew, and sawe the rough stones, nor plane and
poUsh the knottie timber, but rub them with a smooth
flickstone, and wipe them with a soft foxe skinne, and so
by this meanes the rubbish stone, and knottie timber, is
vnfit for the spirituall edifice : whereas the Ministers
should be such as lames and lohn were, the sonnes of
thunder, which should with the thunderbolts of Gods
iudgements pearce the flint-hard hearts of secure and
carnall men, that they might be turned into soft and
fleshie hearts.

Hauing spoken sufficiently of the faults incident to
the magistracie and ministerie, which hinder the King-
dome of Christ, other vices foUow which in this petition
we pray against.

First against infidelitie, impenitencie, and raigning
sins, the subuersion whereof is an effe6l of good Generaii
Magistracie, and Ministerie, and the nourcing derinKChrists
and cherishing whereof necessarily groweth Kingdome.
from the foresaid vices in the Magistracie and Ministerie.
These sinnes, howsoeuer they are incident to some

A paterne of true Prayer 171

Magistrates and Ministers, yet they are generall sinnes
that indifferently possesse the hearts of all men of all
estates and callings.

1. Infidehtie is one leafe of the yron gate that barreth
the Lord lesus Christ out of the soule : who infideiitie
being kept out, it is impossible that his King- c^cfs^King-
dome and scepter should there be eredted. dome.
So long as the diuell, who is the strong man, keepeth
possession, aU things are safe : but when faith entereth
„ , into the soule, then one leafe or head of the

euerlasting gate is lifted vp, and the King of
glory commeth in : then that man lesus Christ, which is
Matth 12 stronger than the diuell, spoileth him of his

castle and furniture, and taketh possession of
the spiritual! fort, and aduanceth his scepter and King-
dome, proclaiming himselfe the King and Lord of that
subiedt.

2 Impenitencie is another leafe of that yron gate,
impenitencie which excludeth Christ lesus, and causeth the
G"d^K**' owner to rebeU against his soueraigne Lord
dome. and King ; which must be opened and lifted
Luk. 3. yp before Christ wiU enter. Repentance may
be termed the Haruenger of the King, as lohn the Baptist
was of Christ, who taught the baptisme of repentance, for
the remission of sinnes, whereby the Lords way was pre-
pared, and his paths made straight. This is the do6lrine
which Christ himselfe taught : Repent, for the Kingdome
of Ood is at hand : for Gods Kingdome being at hand is
admitted into the soule by repentance, and excluded by
impenitencie.

3 Raigning sinnes also may be termed the locke vpon
Raigning the gate, or the barre, or the port-cuUes,
Gods'^Ktag^ whereby the jrron gate is further fortified and
dome. strengthned against an entery. For so long
as any one sinne raigneth in the soule, the Lord lesus
cannot, nor will not raigne there, who will haue all the
place of the soule, or none : for Christ can indure no
consort or copartner in his Kingdome, especially his
enemie : and no man can serue two contrary masters ; or
be a good subie6t to two Kings, inioyning contrary
lawes.

172 A paterne of true Prayer

4 Secondly, we pray against al the Kingdome of
False doc- darkenes, as against Gentilisme, Mahomet-
trine and isme, ludaisme, Papisme, and against the pro-
hinder Gods cecding of all those, or any other false do6trines
Kingdome. and superstitions : for by all these false meanes,
the Kingdome of Antichrist, and of Mahomet, the two
eldest sonnes of the diuell, is aduanced ; and the King-
dome of lesus Christ is deie6ted and cast downe.

Lastly, we pray against wicked men and Angels, that
God would hasten their iust destru6lion and damnation :
and in the meane space represse and bridle their malice
and rage, that they doe not preuaile against the truth of
God and professors thereof : and if wee doe Rom. n. 9.
discerne any man to be a reprobate, as namely, -^^*'- ^9- ^^■
one that committeth the sinne against the holy Ghost,
diredtly and particularly to pray for his speedy damnation,
and all the meanes effecSting the same. Finally,
that God would shortly tread downe Sathan
vnder our foote.

6 This is the deprecation. The thanksgiuing fol-
loweth ; which how it is to be made, may be xhankes-
gathered by the particulars of the supplication fecind" ' ^
and deprecation. petition.

This is the first of these two petitions which concerne
the meanes of Gods glory : from whence this may be
obserued; that one and the selfe same vertue and vice
may be referred to diuers petitions in diuers respe6ts ;
which is agreeable to the rules of reason, which teacheth
that the respecSt being chaunged, the argument is also
chaunged. To this petition the fourth commaundement
is to be referred.

Now foUoweth the second of these petitions, which
respedteth the meanes of Gods glory, which is the
obedience of his will.

Thy will he done in earth as it is in Heauen.

1 This petition foUoweth consequently vpon the
former, for when men are subie6ts of Christs order of the
Kingdome, then they begin to obey his will, third petition,
whereas before they were rebels and traytors, and the
slaues of sinne and Sathan ; whence this instru6tion

A paterne of true Prayer 173

ariseth. That obedience to Gods will are the fruites of
Gods Kingdome. Or that good workes are the eSedts
and signes of grace, and the Kingdome of God in vs : or
that good workes iustifie, that is declare that we are
iustified, and that they argue faith, and grace in the heart.
The tree is knowne by the fruite saith Christ : and lohn
Mat. 12. 33. Baptist willeth those that came to bee baptised.
Mat. 3. 8. to bring forth fruites worthie amendement of
life ; or worthie conuersion ; as if it had been said by
Christ and lohn Baptist : EuiU fruite argueth an euill
tree, and good fruite commendeth a good tree : so euill
workes shew an euill heart, and good workes shew a
gratious heart. Repentance or conuersion appeareth in
godlines and righteousnes, and not in prophanenes and
wickednes. And therefore if you wiU approue that you
haue repentance, which is the inward baptisme ; whereof
the outward baptisme of water is a signe, bring forth such
fruites of a holy and righteous Hfe, which may euidently
declare the same : for the inward disposition of the heart
is outwardly ingrauen in the life : Shew me
thy faith by thy workes, and I will shew thee my
faith by my workes, for we cannot otherwise iudge one of
another, but by the outward pra6tise ; for God onely is
the searcher of the heart.

This do6trine will minister vnto vs a touchstone where-
by we may try a sound and substantiall Christian from a
foggie and bumbasted hypocrite : the Mfe of the one is
Psai. 45. 2. reUgious and righteous full of good workes, his
Ephes. 4. 29. lipg are full of grace, and rotten communica-
tion proceedeth not out of his mouth : whereas the life
of the other is either grosely vitious or meerely ciuill ;
who though perhaps he doe no harme, yet he doth no
good, especiaUy he will be dissolute in religious exercises,
and worldlines tainteth his life : and though happily him-
selfe will not talke corruptly, yet he can either with
patience or deUght, heare others. Againe,
I. Cor. 4. 5. although wee may not clime vp into Gods
iudgement seate, to giue the definitiue sentence of his
ele(Sion, or reprobation vpon other men, for that were to
rob God of his honor, yet without breach of charitie we
may censure the present estate of other men, leauuig the

174 A paterne of true Prayer

issue to the Lord ; neither ought men thereat to be
oflEended, considering that Christ hath left vs a most
certaine rule of diredtion, ye shall know them by their
fruites : and howsoeuer a godly man may
sometime be censured for a wicked man, he
being in some grosse sinne a long time, as Dauid in adul-
tery without repentance ; yet though the censure bee
false, it is charitable, because it is according to the rule :
-By their fruites yee shall know them. And contrariwise,
though sometime a wicked man may play the hypocrite
so kindly as that he may by the shew of good workes,
wring from the Church, the charitable censure of a godly
man, he being nothing lesse ; yet that censure also is due
being false, and in charitie, and iustice hee can haue no
lesse, for the heart is vnknowne to man, and we can know
them only by their fruits. And this may serue for the
order of the petitio.

2 For the meaning of this petition, consider three
things.

1. What is Gods will. The meaning

2. What it is to doe Gods will. petitiln!"'"^

3. How Gods wiU must be done.

For the first we are to know that Gods will is partly
reuealed to the Church in his word and workes, what is
partly kept secret to himself e in the closet of ^°^^ ^'^'•
his owne eternall counsell ; which distin6lion is grounded
vpon that speech of Moses : The secret things
to the Lord, the reuealed things to vs. For ^" ' ^^' ^^'
example, these are things secret : Which man is a repro-
bate amongst vs ? (if he haue not sinned the sinne against
the holy Ghost) Where hell is ? How the Angels are
distinguished ? When the day of iudgement is ? which
things God hath concealed from vs as impertinent for vs
to know : and to search whereunto, were to passe the
bounds of a modest and sober inquisition. Now things
reuealed are such as are contained in the world, viz. All
that holy do6lrine of the law and Gospell contained in
the writings of the Prophets and Apostles : as also what-
soeuer other things the workes of God ordinary or extra-
ordinarie discouer vnto vs. As for example, the howre
of this mans death is vnknowne till he be dead, then it

A paterne of true Prayer 175

is knowne, &c. And thus God doth daily reueale new
matters to vs, which before were hidden : thus by the
obseruation and inquisition of wise men the course of
heauen and the whole order of nature was discouered.

For the second thing, which is the doing of Gods will,
What it is to wee must consider thereof according to the
doe Gods will. distin6lion of Gods will before set downe :
and first for the reuealed will of God, that is done two
waies : either by obejring the commandements willingly,
or suffering the chastisements patiently : for the chastise-
ments which befaU vs are parts of Gods reuealed wiU, of
what kinde soeuer they bee : and here are two vertues
suggested vnto vs, when wee pray let thy reuealed wil be
Deut. 6. 1. 2. done : Obedience, which is so often vrged in
3- Deuteronomie : and Submission, which is in-

sinuated in the emphasis of the word. Thy will, containing
a negation of our owne wils, as Christ said in his prayer,
Not my will, hut thy will he done. Secondly,
a . 2 .39. ^^^ ^^^ secret wiU of God we doe also in part
pray that it may be done : I say in part : for example
sake, we pray that God would daily more and more reueale
vnto vs Antichrist, which to the Primitiue Church was
a secret, and in part is a secret to vs. So also we pray,
Come Lord lesus, come quickly, and yet the
second comming of Christ vnto iudgement, in
regard of the time, is concealed : so we pray for patience
to beare the crosses which God shall infli6l ; which of what
kinde they are, and when they shall befall vs, is vnknowne.
Thirdly, Gods will must be done in earth, as in heauen :
How Gods which words are diuersly expounded by Inter-

willmustbe , j r j

done. preters.

Some say : Let the bodie, which is earthly, obey Gods

wiU, as the soule and spirit, which is heauenly :

I. Cor. 6. 20. ^^^ ^j^^^ .g ^g good as nothing, for the soule is

sinfuU as well as the bodie, yea is the author of sinne to
the bodie which is only the instrument.

Others say: Let the earthly minded men bee conuerted
I. Cor. 15. and yeeld obedience, as the heauenly minded
47- are and do : but this also is as good as neuer a

whit, being neuer the better : for the heauenly minded are
imperfe6t, and wanting in the best of their obedience.

176 A paterne of true Prayer

But the better sort of Expositors say thus : Let men
vpon earth obey the will of God, as the Angels
doe in heauen : and this seemeth to bee the ^^ ' ^°^' ^°'
true exposition of the words : now the Angels obey Gods
will readily and perf e6tly. The willingnes and q^^^ ^jjj
readines of the Angels doth 'appeare by the must be done
similitude and shape which is giuen them ; ssay^e. 2.
they are said to haue wings by the Prophet Exod. 36. 35.
Esay : and the Cherubims imbroidred vpon ^° ' '^' ^°"
the vaile of the Tabernacle, and the two Cherubims vpon
the Mercie seate had wings : yea further, the two Cheru-
bims vpon the Mercie seate did looke with their faces to
the Mercie seate ward, which is by our Sauiour Christ
expounded of their willingnes, where he saith,
that the Angels alwaies behold the face of my
father which is in heauen. Now it is apparant that the
beholding of the face signifieth in a seruant readines to
bee imployed about his masters busines, according as it
is in the Psalme, The eyes of seruants looke to
the hands of the masters and mistresses /by ^ ' ^' ^'
which phrase the Prophet signifieth not onely confident
hope and expectation of deliuerance, but in the meane
season till deliuerance come, patience to beare contempt,
mocking and despightf ulnes, and readie obedience to Gods
will, yea in these great extremities, which in that Psalme
is insinuated by the Prophets prayer. The Angels also
obey Gods will perfe6lly, who are therefore Gods win
called holy Angels, for that they haue no spot must be done
of sinne or disobedience in them : for how- perfeftiy.
soeuer the Angels being compared with God haue in
them imperfections, in regard whereof Miphaz
speaketh in lob, that hee found no stedfastnes ° • 4- 1
in his seruants, and laid f oUie vpon his Angels : and there-
fore in Esay the Seraphims with two wings
couer their feete ; yet neuerthelesse if the ^"''^'
Angels bee compared with Gods law, which is the rule of
their obedience, they are able, and doe perfectly euen in
the strict and exaCt measure and manner of obedience
yeeld obedience thereunto, otherwise they could not
continue in that estate of grace and glorie wherein they
are now, and so shall abide confirmed for euer. So then

A paterne of true Prayer 177

the meaning of these words is thus much : Graunt that
wee may wiUingly and perfe6tly obey thy will, as thy
holy Angels doe.

But here in opposition to this last propertie of the
Angels obedience it may bee obie6ted, that seeing it is
impossible we should perfedlly obey Gods wiU, therefore
we must not in our prayers aske that at Gods hand : for
shall it be thought lawf ull and reasonable to aske impos-
sibUities ? For answere whereto thus much in briefe :
Impossibilities are of two sorts, viz. alwaies impossible,
and impossible for a certaine time. Now although it be
for the present impossible that Gods children should
perfedtly obey Gods will, yet it is not so for euer : for
when wee shall bee perfe6tly regenerate, then shall wee
perfe6tly obey Gods will : which we are here by way of
impUcation taught to pray for, and so to long after.
Three kinds Furthermore, perfection is of three sorts :
obiSence. First perfedtion opposed to hypocrisie, and so
Esay. 38. 3. is EzecMos said to haue walked before the
Lord in truth and with a perfe6t heart, and this may bee
termed perfeSlio qualitatis : when our obedience is perf e6t
in quaUtie, and not dissembled.

Secondly, perfedtion of number, when obedience is not
performed to some onely, but to aU the commandements

of God, as Zachary and Elizabeth are said to

haue walked in all the commandements and
ordinances of God without reproofe : and this may bee
called perfeBio partium ac numero\runfi\, when obedience is
complete in all the members thereof, whereto one kinde
of imperfection is opposed.

Thirdly, perfection of degree, when obedience in the
highest and exaCtest measure is exhibited : so Christ
onely, and Adam in the state of innocencie, and the holy
Angels and Saints in heauen doe obey Gods will : of this

Christ speaketh, alleaging the sentence of the

a ■ 22. 37. La^^ . /j^JiQqi shalt loue the Lord thy God with all

thy heart, with all thy soule, with all thy strength, and with all

thy thought : this is called perfeSlio quantitatis
Luk. 10. 27. ^^ graduum : whereto another kinde of imper-
fection is opposite. Of all these kindes of perfection the
Apostle speaketh in one place, denying in himselfe the
w: 12

178 A paterne of true Prayer

perfedtion of degree and contending to it : but affirm-
ing of himselfe and others the other two kindes phu. 3. 12.
of perfection : for although hee was not per- ^5-
fedl in the highest and absolutest degree of obedience;
yet hee and other of the Philippians were vpright in
regard of the qualitie, and complete in respe6t
of the parts of obedience. The distinction
being thus warranted must be apphed to the purpose :
Although then as yet it is impossible for vs to yeeld the
perfe6t measure of obedience to Gods commandements
with the Angels ; yet wee may endeuour and desire to
attaine vnto it with the Apostle, and in the meane season
we must performe, and endeuour to performe, and pray
to performe true & complete obedience with the Angels,
which is a thing possible to bee performed by Gods
children, as hath been declared in the examples of
Ezechias, Zachary and Elizabeth, and the Apostle Paul.

This may suffice for the meaning of this petition,
whereby there is a doore opened to the contents thereof,
which now follow in order.

3 The third thing to bee considered in this third
petition or prayer is the things which wee here
aske of God, which are these. Uono'f'tilir"

Conuersion, commanded in the Gospell, petition,
which is one part of Gods reuealed will, a thing parTo/cods^
so often vrged by the Prophets, and the want ^iii.
thereof so sharply censured, especially the Rom^^-ii^'z^'
Prophet loel, and Amos are vehement in the ^M«s- 5- 17-
matter : Amos spendeth a whole chapter
in vpbraiding the induration of the people. For hauing
repeated certaine grieuous punishments infli6ted by God
vpon them iustly for their sinnes, as famine and pestilence,
and an ouerthrow like the destruction of Sodome and
Gomorah, hee endeth diuers verses with this foote or
burden : Yet haue ye not returned vnto me, saiih the Lord.
In like manner loel hauing threatned famine , ,
and the sword against the rebellious people,
diuers times, but especially in the second chapter vehe-
mently exhorteth to conuersion, that by this
meanes they may preuent Gods fierce wrath.
Ezechiel also spendeth an whole chapter to this purpose.

A paterne of true Prayer 179

This conuersion is vrged also by lohn Baptist, and our
Sauiour Christ in their Ministerie as the first lesson:
Mat. 3. 2. 6- Bepent, for the kingdome of Ood is at hand:
4- 17- and, Repent, and beleeue the Gospell. And the

Mark. 1. 15. signification of the word implieth these two
things especially, viz. First, turning from the wrong way
wherein a man wandreth. Secondly, entring into the right
way from which a man erred : the word in the Latin and
shub. Hebrue being borrowed from trauellers in

Conuertere. their iourney, and referred to the bodie and
Metanoem. outward a6t ; but in the Greeke applied to the
purpose and disposition of the minde, which in conuersion
is altered. Conuersion in the new Testament in certaine
differing respedts hath diuers appellations ; as Renouation,
Regeneration, San<5tification, the first Resurre6tion, Obedi-
ence to the Gospell, and such like : and the parts of con-
uersion also are diuersly intituled : as the first is called
Mortification, crucifying the old man, the crosse of Christ ;
the second, viuification, newnes of life, new obedience.
To conuersion appertaineth diuers excellent affe6tions and
dispositions mentioned in the Scripture, as Humi[l]iation,
sorrow for sinne, hatred of sinne, loue of righteousnes,
consolation, feare, ioy, and such hke : diuers whereof the
2. Cor. 7. 10. Apostle mentioneth writing to the Corinthians:
^'- and others may easily bee obserued in reading

the Scriptures : but to make any tra6tate of conuersion is
not the purpose of this tra6tate, which onely by way of
capitulation pointeth out a fit place for euery matter.

Obedience, commanded in the Law, succeedeth next
Obedience a ^^ Order of nature to the obedience of the
part of Gods GospeU. For the obedience of the Law issueth
'"'^- from the obedience of the GospeU, as the

I . Tim. I. 5. Apostle saith, Loue commethfromfaithvnfained:
for although the Law bee a schoolemaster to whip vs to
Christ, yet Christ doth send vs backe againe to the Law
for dire6tion, when he hath once admitted vs into his
schoole by conuersion.

Obedience is either generall or speciall.

GeneraU obedience is that which appertaineth to all
Christians.

GeneraU obedience respe6teth God or man. Mat. 22. 37.

12—2

180 A paterne of true Prayer

Generall obedience respedling God is called holines or
godlines, or religion sometime. i„A i ^5

Generall obedience respedting man is called
righteousnes, one branch whereof is sobrietie. ^' ■^*'"' ^ ^'

Speciall obedience is that which appertaineth to some
sorts of persons.

(Speciall commande-
ment.
SpeciaU calling.
Obedience of a speciall commaundement is, when the
Lord inioyneth something contrarie to the moraU law :
as Abraham was commanded to sacrifice his ^

1 .. . ^ I Genes. 22. 2.

Sonne ; and it is obeyed.

Obedience of a speciall calling is manifold, as of the
Magistrate, the Minister, &c.

The rules of all these kindes of obedience ^"'5? °*

, . , , , obedience.

are these shortly.

Obey God absolutely as the only law-giuer that is able
to saue and destroy : but man must not bee so obeyed,
but conditionally.

Worship God as hee hath taught, not as thou thinkest
good : for God knoweth best what is best, and
what best pleaseth him. " " '^'

Loue thy neighbour as thy self : whatsoeuer thou
wouldest that men should doe vnto thee, euen
so doe thou vnto them. " ' ''' ^^'

A speciall commandement ouerthwarting a generall
must be obeyed : In Antinomia lex posterior ^^^^^ ^^
obligat.

The duties of our speciall callings must bee per-
formed in conscience to Gods commande-

. Ephes 6. I.

ments.

After a6tiue obedience, which consisteth in doing Gods
commandements, foUoweth passiue obedience submission a
in suffering his chastisements, which generally part of Gods
may be termed submission, that is, when the ^'''"
creature is content to resigne himselfe ouer wholy to the
2. Sam. 15. wiU of the Creator : and to say as Dauid said,
^^- Behold here am I, let him doe to me as seemeth

good in his eyes : this vertue doth especially respe6t the
time to come, and the Lords secret will : that if the Lord

A paterne of true Prayer 181

haue in his secret counsell determined such and such euils
and affli6lions to befaU vs, we can be content with patience
to beare them, how many and how great soeuer they be,
so be that thereby God may be glorified.

After the kinds of obedience follow the qualities of
obedience, viz. cheerefulnes or willingnes ; and sincerity
or perfe6tion.

Cheerefulnes or wiUingnes is highly regarded of God,

and accordingly endeuored of the children of
in obedienc? God. God loucth a chccref uU giuer, saith the
G ^d^vMi Apostle : and God himself e giueth freely, and

2. Cor. 9.' 7. vpbraideth no man, saith lames: and he liketh
itT' ^' ^' ^ ^^ ^ ^^^ children, which himself e pra6tiseth.

Christ saith that it was meate and drinke to
him, to doe the will of his heauenly father : yea and in
suJBering for our sinnes, he protesteth great wiUingnes :
for he did willingly lay downe his Uf e, and it was not taken
from him against his Hking ; and therefore Dauid pro-

phecieth of him, that seeing it was written of

sa . 4°- - ][^xax in the volume of the booke that he should

doe Gods wiU, therefore he was content to doe it. And

this is that eccho which Dauids heart gaue to

sa . 27. . Qo(jg voyce : God said, seeke ye my face :

Dauids heart answered : Lord I will seeke thy face : and

although it cannot bee denied, but that the flesh is very

weake, yea repugnant and refra6tary, yet the spirit is

willing, and the children of God do dehght in
om. 7. 22. ^j^^ j^^ ^^ ^^^ according to the inner man.

Finally, perfe6tion or sinceritie also is required as
sjncerit'e '" another necessarie qualification of obedience ;
partofGods which consistcth in a true purpose of the
piai II heart, ioyned with an earnest endeuour to the

106. vtmost of grace, to obey euery one, yea the very

least of Gods commaundements ; making conscience of
I. Cor. 4. 4. idle words, and vaine thoughts, yea of the
Rom. 7. 24. stirring of concupis[c]ence, and, which is most
of all, of originall sinne, and Adams transgression imputed.
This vertue of sinceritie is much despised and persecuted
by the world, when men intitle it by straunge names : as
humor, spiced conscience, precisenes, puritanisme : alas
that euer the diuell should so preuaile ! For example.

182 A paterne of true Prayer

take a man that is very well content with the state,
obe3iing the Magistrate, ciuUl and ecclesiasticall in al the
ceremonies of the Chiirch ; yet if he doe not sweare, and
drinke, and quarell and so forth ; but reproue the swearer,
the dronkard, the hackster, and the rest : This man is as
odious to the multitude, as the veriest disciplinarian in
the land, and he shall partake as well in the foresaid titles
of disgrace as the other.

4 Now in the fourth place follow the things which in
this petition are to be prayed against : whereof
the first is obstinacie, which is a purpose and tion of'oiu^'
resolution to continue in the course of wicked- 5,!*'Ji°" .
nes, wherein a man liueth : the sinne of the opposed to
drunkards, of whom the wise man speaketh, Godswiu.
which are resolued still to seeke after drunken-
nes : also the sinne of the Shepheards and Watchmen of
Israel, of whom the Prophet Esay speaketh. Who say, To
morrow shall be as this day, and much more Esay. 56. 12.
abundant in wine and strong drinke and couet- lerem. 44. 16.
ous oppression. The extremitie of this sinne is ^7-
recorded in the rebeUious lewes, by the Prophet leremie,
who being admonished of their sinnes, and of obedience
to Gods commaundements, made answere, that they
would not heare the word of the Lord which leremie spake,
but they would doe what themselues listed. The Apostle
calleth this sinne a hard and irrepentant
heart, and the despising of Gods bountifulnes, '""' ^' '^' ^'
patience, and long suffering, which is diredtly opposite to
the obedience of the Gospell.

In the second place foUoweth disobedience, which is
euery transgression of the morall law, or of oisobedienc
any other speciaU precept. Disobedience hath opposit to
f oure specialties. ^""^^ ^'"•

1. Vngodlines, irreligion, or prophanenes, when men
regarde not Gods worship, but liue as if there were no
God, no heauen, no diuell, no heU, no conscience : of such
Atheists the world hath millions, who make jao more
account of Gods Sabbaths, than of the market or faire,
no more reckoning of a sermon than of a fable of Esop,
that for gaining a peny sweare and forsweare, and what
not ? those impious wretches are more fearefuU and

A paterne of true Prayer 183

damnable sinners than the world esteemeth them, seeing
they by their pra6tise declare themselues dire6tly to for-
Rom I i8 8®^ God, who is then especially remembred,
when hee is worshipped. Against" this sinne
Gods wrath is reuealed from heauen.

2. Vnrighteousnes, or iniustice, which is when any
violence or wronge is offered to our neighbours person or
gifts, as his dignitie, goods, life, or chastitie.

3. RebeUion, when men peremptorily resist Gods
will knowne particularly, and euidently vrged vpon their
conscience ; or performe not obedience to a speciall
precept. Example hereof wee haue in Saul, who was
commaunded by God vtterly to destroy the Amalekites,
and aU their goods : now he saued Agag the King, and
the fattest of the sheepe and oxen, and so flatly rebelled
against this precept : the punishment of this sinne was
most fearefuU vpon him, which argueth the fearefulnes of
I. Sam. 15. the sinne. And the Prophet Samuel saith,
23- that it is a sin as great as witchcraft, or
idolatrie : and although now the Lord giueth no speciall
precepts to men, yet hee doth particularly vrge vpon the
conscience of some men generall commaundements : as
when in the Ministerie of the word, the spirit of God cryeth
aloude in the heart of the drunkard to forsake his drunken-
nes : and for that sinne hee is prickt in conscience, and
perswaded to forsake it ; the which sin, if he stiU pra6lise
and doe not forsake, then he rebeUeth flatly against God,
and is obnoxious to a fearefull punishment.

4. Vnfaithfulnes, when men in their speciall callings
I. Cor. 4. 2. doe not seeke Gods glory, nor the benefit of
i.cor. lo. 31. the Church or common-wealth, or the good of
some societie, or when men hue idly or negligently. This
sinne the Apostle taxeth in the Thessalonians, that they
lined disorderly ; and in the Ephesians, whom ^ 7-^^^ ^ ^
he termeth theeues for that they did not labour. 1 1

These are the specialties of disobedience. ^^*"' '^' ^^'
In the third place is Selfe-will, Peeuishnes, Repining,
Grudging, Murmuring, Complaining, Discon- seife-wiu
tentment, Frowardnes ; all which containe opposed to
seueraU circumstances of one and the same
sinne : when men will not become seruiceable to Gods

184 A paterne of true Prayer

prouidence, but will choose what they list themselues, as
though they knew what were best for them, thereby con-
trolling Gods wisedome, and causing it to yeeld to their
wilfull corruptions : for this sin the diuell did calumniate
lob ; but lob proued him a Iyer, being content ^^^ ^
to receiue euill at Gods hands asweU as good ;
howsoeuer there appeared in lob (though he be pro-
poimded as a patterne of patience to the ,
Church) a little spice of impatiencie.

In the fourth place followeth Backwardnes in obedi-
ence, and wearines of well doing, the fault Backwardnes
which the Prophet Malachy reproued in his Gods^wiii."
time, when men say, it is a wearines, and suffe -"^a^- 1- 13.
at the paines and cost of Gods seruice ; which in those
dayes was a fault more tolerable than now, by how much
Gods seruice was more chargeable and painfull than it is
now, in regarde of the outward ceremonie, the yoke of
the ceremoniall law being intolerable, as the Apostle
speaketh. This sinne the Apostle preuenteth Aa. 15. 10.
by admonition in the Galathians, vsing an ^'»'- 6- 9,
argument for the purpose. In due season we shall
reape, if we faint not : therefore let vs not be wearie of
well-doing.

In the last place followeth hypocrisie, or a false and
dishonest heart, when men purposing to liue
in sinne, neuerthelesse make shew outwardly oKJosed to
of godlines and honestie, for aduantage sake. Gods win.
Christ calleth it drawing neere with the lips ^"^ ^^- "*"*
and remouing the heart farre off ; a sinne so
odious in Gods sight, as that it seemeth he hath assigned
it a speciaU place in hell, because Christ ioyneth the euill,
oppressing, and drunken seruant together with the
hypocrite and dissembling mocke-God in the portion of
such a punishment where is weeping and
gnashing of teeth. a. 2^. 51.

This may sujSice for the deprecation.

5, The thanksgiuing, which is the last thing to be
Thethankes- Considered in this petition, may easily be
giuing of this colle6ted out of the supplication and depreca-
petition. ^-pj^ . £^^ ^g blesse God that he hath bestowed

vpon vs and others his seruants these graces following.

A paterne of true Prayer 185

First, conuersion : Secondly, obedience to the law, in
godlines, righteousnes, speciaU obedience and faithfulnes
in our callings : Thirdly, submission : Fourthly, cheere-
fulnes, and fifthly sinceritie.

And againe, we praise God for that he hath preuented
and mortified in vs and other his children the contrarie
sinnes : as first, obstinacie, or impenitencie, and infi-
deUtie : secondly, disobedience to the law in vngodlines,
vnrighteousnes, rebellion and vnfaithfulnes : thirdly,
selfe-wiU : fourthly, backwardnes : fifthly, hypocrisie.
This shall be sufficient for this petition, and so for those
petitions which diredlly concerne God in his glory, and the
meanes thereof, his Kingdome and wiU.

Now foUow the prayers which dire6tly concerne our
selues, both in regarde of matters temporal for the body,
and also of matters spiritual! for the soule : from which
order vsed by our Sauiour Christ, there is offered vnto
vs this instruction ; that our good dependeth vpon, and
issueth from Gods glory, and is a necessarie consequent
thereof ; or thus : when men are carefull to glorifie Gods
name, to aduance his Kingdome, and to obey his will,
then our daUy bread, and aU other good foUoweth there-
upon : and contrarUy, when men dishonor God, hinder
his Kingdom, and transgresse his commaundements,
thence issueth all woe and miserie. This dodtrine is the
summe of the law, in the promises and the threatnings
annexed to the obedience or disobedience thereof. The
Deut 28 summe of this do6trine is expressed by Moses

Leuii. 26. largely in Deuteronomie : especially. Cap. 28.
Deut. 27. ^^^j ^Yie Lord commaundeth Moses to cause

sixe Tribes to proclame the blessing and promises to
obedience vpon mount Gerizim, and other sixe Tribes to
stand vpon mount EbaU to pronounce the curse to the
disobedience of the law : the which two mountaines were
two strong witnesses (as it were) to the people of their
consent to obey and to receiue the promise : or else dis-
obeying of the curse of God deseruedly to befall them :
Christ teacheth that the Kingdome of God J^^^ ^ ^^
and his righteousnes hath all temporall bless-
ings annexed thereto : and the Apostle Paul ' '*"■ ^'
saith, Godlines hath the promise of this life, and the life to

186 A paterne of true Prayer

come : and by Christs speech to the man that was sicke of
the palsie, he doth plainly signifie that sinne is
the cause of all sicknes, and the remission of
sin the meanes of remiauing the curse : which do6trine
yeeldeth a profitable vse for the time of Gods iudgements
vpon vs : that then we are assured that the cause is
sinne : and therefore wee are carefully to enquire what
sinnes raigne most, and to assure our selues that those
sinnes are the greatest cause : and that there is no reason
wee should thinke that Gods iudgements shall be remoued,
tiU those sinnes bee reformed : this especially concerneth
the Magistrates, who may with the sword and authoritie ;
and the Ministers, who by the power of their Ministerie
may worke conuersion and reformation, that the curse
may cease from the land. And this is the do6trine and
vse which groweth from the order of the three first
petitions concerning Gods glorie, before the three latter
respe6ling our good.

Now these three latter petitions admit this distribution
also : for they respedt blessings temporall or spiritual!: the
petition whichismadeconcerningtemporallblessings,isthis.

Qiue vs this day our daily Thread.

1 Concerning the order of this petition for things
temporall, before the other two which intend q^^^^ ^^ ^},g
things spiritual!, this question may bee mooued : fourth
viz. Whether temporall blessings are first to p^*'*'°"-
be asked in prayer ; or else why should Christ prescribe
this order of prayer for things temporall, before spiritual! ?
To which question or doubt, answere may be made in this
manner following.

First, Christ rather signifieth vnto vs our corruption.
The order of telling VS what wce doe, than instru6teth vs in
the fourth q^jj. dutie, teaching vs what wee should doe,
prooue'th ^our although this latter ariseth from the former ( for
Corruption. ^ reproof 6 of our fault implieth an intimation of
our dutie. ) For first wee should seeke for the pardon of our
sinnes, then after and in the second place for daily bread,
so Christ expressely teacheth : yet we con-
■ ^^' trarily doe seeke earthly things more a great
deale and in the first place ; the reason whereof is, for

A paterne of true Prayer 187

that wee line by sense, and not by faith ; whereas we
should (as the Apostle saith) hue by faith, and not by
2 Cor sense : and so this order reproueth our cor-

■ ^' ruption, and teacheth vs our dutie, which is
not to make worldly things our greatest care.

Secondly, some men trusting in God for the pardon of
Sl^ourth"^ their sinnes, yet distrust God for the prouision
petition of their bodies ; and so Christ in regard of

eth our''^"" *^^i^ infirmitie and want doth in this order
infirmitie. coudcscend vnto them, teaching them first to
pray for that which they most neede, viz. grace to depend
vpon God for outward matters : a thing wherein Gods
children faile mightily. Hence it is that Christ doth so
Mat. 6. 24. 25. earnestly labour with his disciples to cast away
26. 27. &.C. immoderate, distrustfull, and distradting care
for outward prouision, sending them to learne of the
fowles of the ayre, and of the liUies of the field. And the
manner of the Apostles argument in the Epistle to the
Romanes doth import as much, saying, If God giue vs
^ Christ, shall hee not giue vs with Christ all things

else ? As if so be that when wee had Christ, we
doubted whether wee should haue other things needfull :
and indeede so ordinarily wee doe. For, besides that
Gods children are regenerate to the enduring of the crosse,
which is an inseparable concomitant of Christianitie, it is
true also that they are straightned in their consciences,
being not able to vse those indire6t and vnlawfuU meanes
for the supplie of outward wants, as the wicked worldlings
can, and doe vse, without any present sensible disturbance
of their peace : and therefore the godly wanting many
meanes of their daily bread, and being by Gods predesti-
nation called to some scarsitie thereof, no marueile though
they bestow their cogitations and affedtions more liberally
in the prouision of outward needes by lawfuU meanes,
therein in part bewraying their infirmitie, and ^ ^
httle faith in Gods prouidence for the world :
which httle faith Christ in this order partly rebuketh,
partly confirmeth by instru6tion. The same thing is to
bee obserued by our Sauiour Christs mandate Mat. 10. 9.
and commission deHuered to his disciples when i?-
hee sent them to teach : neuer a whit strengthening them

188 A paterne of true Prayer

in the assurance of the f orgiuenes of their sinnes, but many
waies encouraging them against persecution and want of
daily bread, insinuating their infirmitie herein.

Thirdly, Christ by this method doth traine vs vp as it
were by certaine rudiments, and teacheth vs xhe order of
to ascend to the great and maine matters, as the fourth
it were to the top of the staiers by these lower ^acheth vs
degrees. For as it is impossible for a man to some meanes
come to the vpper roome but by staiers ; so °* ^* "
it is impossible for a man to attaine fulnes of faith for
pardon of sinne, but by these inferiour exercises of faith,
which are to depend vpon God for the lesser matters, as
our daily bread. For howsoeuer to Gods children, hauing
grace in some small measure, and assurance of pardon
of their sin, the want of outward matters seemeth the
greatest trouble, and therein they bewray their greatest
infirmitie : yet indeede and in truth the pardon of sinne,
and the assiirance thereof when the conscience is possessed
with the feeling of .sinne and Gods wrath, is the greatest
matter, and at that time the trouble for daily bread is
nothing, or not sensible in comparison of the feare and
doubt of the forgiuenes of sinne.

This three-fold reason of the order of this petition for
daily bread before the petition for grace, affoordeth one
do6lrine, which may be distinguished into three branches.

First, our greatest care must be for spiritual! matters.

Secondly, we must learne to depend vpon God for our
daily bread, and temporal! matters.

Thirdly, the temporal! blessings which God vouch-
safeth his children, ought of them to be vsed as arguments
and meanes of the assurance of remission of sinnes.

Of each of these dodtrines something.

In the first place seeing (as hath been said) this method
Grace must rcprooucth OUT Corruption in the immoderate
princfpau'jf ^^^^ ^^^ *^® world, by consequent it discouer-
sought. eth our dutie, which is to busie our selues more

in obtaining pardon of sinne and grace than in seeking the
world. Dauid opposeth the worldlings care

■ ''■ ■ and his care, saying : Many say. Who will
shew vs any good ? but Gods people say : Lord lift the light
of thy countenance vpon vs : signifying their greater desire

A paterne of true Prayer 189

of grace than of the worlds good : seeing that wee are
^ , risen with Christ (as the Apostle saith) let vs

Colos. 3. I. 2. , , , -^ 1.1. 1 ,

set our hearts on heauenly things, and not on
earthly things. For the soule being the principall part of
the man, those things which appertaine to the soule must
be principall also, and so principally regarded : now in
the Scriptures wee see oft times the sotde onely named, as
^ p^f J if that were onely to bee regarded, for indeede

the soules health is the f ountaine of the bodies
good, and the good of the bodie is a necessarie dependant
of the good of the soule : for when the soule is saued the
bodie cannot perish. Hence it is that Christ and Steuen
Luh. 23. 46. being readie to die, bequethed their soules
^cl. 7. 59- onely into Gods hands : for they knew right
well that hee that receiued the soule, would not reie6t the
bodie appertaining to the soule.

In the second place, howsoeuer wee are chiefly to
The body sccke the soulcs good, yet wee are not to cast

must be off all Care for the bodie ; because God in

prouided for. giuing VS a bodic giueth therewithaH a significa-
tion that it ought to bee prouided for : and in that God
hath created fruites, and herbes, and flesh, and other parts
of our daily bread, hee insinuateth the vse of them, and
a care to be had for them : and seeing he hath inspired
Exod. 30. 23. into men diuers artes manuarie of preparing
^xod. 35. 30 ^^d fitting our daily bread for our vse, the
31. moderate vse wherof is lawfuU, as of the

Cooke and Apothecarie, &c. thereby the Lord doth giue
vs to vnderstand that sometime, and therefore some care
may bee bestowed to that end. Here two extremities
occurre : carelesnes, and that in the defe6t ; and care-
fulnes in the excesse : The one, that is, immoderate and
distrustfuU care, distra6ting the minde from the chiefe
care equallizeth vs with the Heathen, and Mat. 6. 32.
argueth little faith : the other, viz. no care, no 3°-
prouision, no foresight and prouidence for our daily bread
maketh vs worse than Infidels, and is a plaine
argument that we haue denied the faith, which '' *'"' ^'
establisheth the meanes of life : for God wiU haue vs liue
ordinarily by bread : and the Pismire shal
teach the sluggard labour and prouidence, as

190 A pater ne of true Prayer

the Wiseman morallizeth : wherefore as a moderate care
argueth faith in Gods prouidence; so an immoderate
care, or no care, denieth faith, and maketh men brutish
or heathnish.

In the third place : As wee are to seeke the good of the
body aswell, though not as much, as the good of ^^^ ^^.^
the soule ; so the good things we obtaine of God blessings
for the bodie, ought of vs to bee apphed as argu- Xlgis^of
ments of confirming our faith, for the obtaining spirituaii
the best things for the soule, and we must e.':^'^-
make them so many pledges and scales of Gods loue and
mercie to vs in Christ lesus : for otherwise wee partake in
Gods blessings, which respedt our daily bread no otherwise
than the bruite beasts or the wicked, who haue many
good things from Gods generaU bountie and hberalitie,
but not from his speciall goodnes and mercie. Wee reade
that the land of Canaan was by faith inherited Heh. n. 30.
of the Israelites, that by faith they passed ^^■
through the red sea, and many other temporaU blessings
were through faith receiued by them : which is thus to
be vnderstood, viz. by faith they receiued these temporal!
deliuerances and blessings, and vsed them as scales and
pledges of heauen and heauenly blessings, whereof the
former were types onely. And this is to rise from earth
to heauen ; from the daily bread of the bodie, to the
spiritual! bread of life ; to support and vnderprop our
faith in Christ for the remission of our sinnes, and the
saluation of our soules, with the earthlie pillars of meate,
and drinke, and apparel!, and what other things are the
staffe and stay of our bodily Ufe. This do6trine the out-
ward shape of the Sacrament seemeth to teach vs : for
there is bread and wine, the nourishers and comforters of
our life : whereby the Lord doth scale vp vnto vs the
spirituaii nourishment and comfort of our soules, heauenly
matters in earthly creatures. In like manner by analogic
and proportion, though not sacramentally, yet by dis-
course of reason and by a worke of faith wee may allegorize
all outward matters. As for example ; God giueth vs
clothes for to couer our nakednes, therefore hee will giue
vnto vs the wedding garment of Christs righteousnesse to
couer our sinnes : God giueth the light of the Sunne for

A paterne of true Prayer 191

our comfort, therefore he will giue vs the light of his
countenance in mercie to lighten our darknes and afflic-
tion. And thus we may ascend from things visible,
sensible, and palpable, to things inuisible, insensible, and
intelligible : and with the Apostle lohn say,
that wee see, f eele, taste, and handle the Lord
lesus Christ : yea and grope him in these outward matters,
, . as Paul saith the Gentiles might haue done

Aci "LI 2^

God. And this may bee sufficient for the
three particular branches of that do6trine which riseth
from the order here vsed by our Sauiour Christ, in pre-
ferring the petition for daily bread to the petition for
grace.

2 Now foUoweth the second thing to bee considered
The meaning ill this petition, which is the meaning of the
of this peti- words : for the discussing of the particular
What bread words wc are to remember this distin6tion.
signifieth. This prayer containeth. Rem, cfc rei circum-

stantias, the subie6t and the adiun6ts : that which is desired,
and the circumstances thereto appertaining.

That which is here desired is generally called Bread.

The circumstances hereto appertaining are fiue fol-
lowing.

First circumstance is. Modus acquirendi : the manner
of obtaining the bread: which is by free gift (Giue.)

Second circumstance is. Persona, the persons for
whom wee aske this donation or gift of bread (vs) viz. our
selues and others.

Third circumstance is, Tempus, for how long time wee
begge this bread {this day) for the present.

Fourth circumstance is, Qualitas, the condition of that
bread which we aske [daily bread) for repairing our life.

Fifth circumstance is, Dominus, the owner, or to whom
the bread appertaineth {ours) to the children of God.

Of all which circumstances, with the subie6t thereof,
something must be vttered. First therefore of Bread.

Bread, as some of the ancient Fathers interpret, signi-
fieth Christ lesus, which is that bread of life, what bread
or liuing bread, that bread that came downe signifieth.
from heauen, or heauenly bread : and so they expound
that other word supersubstantiall, that is, celestiall or

192 A paterne of true Prayer

heauenly : according as Christ saith : / am the lining
bread which came downe from heauen. To this
exposition some of the new writers inchne.

Others, and namely the greater and better part of
ancient and new writers (to whose iudgement as it is
meete we subscribe in such a matter of doubt not deter-
mined in Scripture) expound the bread here named the
corporall bread, the foode of our bodies : yet so as the
word containeth a Synecdoche, bread being put for all
outward prouision : so that bread here must signifie three
things.

First, bona corporis, the good things of the bodie :
which may be generally called health, or the Bonacorporis
due constitution and temperature of the bodie : bread,
whereto appertaineth Nourishment, AppareU, Recreation,
and Physicke.

Secondly, Bona fortunce (if the word fortune may be
tolerated) namely such outward good things Bona fortune,
as doe indifferently befaU good and bad bread!"*
men: viz. EccUs.g.n.

1. Wealth, 2. Honour, 3. Libertie, 4. Peace, 5. Plentie:
whereto appertaine, 6. Labour in our callings, 7. Magis-
tracie, 8. Fruitfull seasons.

Thirdly, the blessing of God vpon all the former good
things, whether inherent in the bodie, or adher- q^^^ wessing
ent thereto. Now that bread may generally a part of
signifie all these things, it is apparant by that '"^^^'^'
Deut. 8. 3. excellent speech of Moses, repeated by Christ ;
Mat. 4. 4. that, Man liueth not by bread only, but by euery
word which commeth out of the mouth of Ood : but more
especially this signification of bread may bee colle6ted out
Esay. 3. 1. 2. of the Prophet Esay : where the Lord threat-
s' neth to take away the stay of bread, and then
as it were exemplifying or particularizing the matter, hee
threatneth to take away the strong man, the man of
warre, the ludge, the Counsellor, the Artificer, and the
Orator, &c. as if al these were parts of bread :
but the Prophet Moses in Leuiticus doth
plainly signifie, that Gods blessing is a most essential part
of bread : saying, that because the Lord shaU breake the
staffe of bread, therefore they shall eate and not be

A paterne of true Prayer 193

satisfied. Summarily therefore bread signifieth euery
outward helpe, and the blessing of God helping the said
outward helpe, that it may effedt that for which we vse
it. For example sake, after Physicke health, through
Gods blessing vpon Physick ; warmth by appareU ;
wealth through our labour : in wealth libertie, peace and
plentie, mirth and ioy of heart, with a quiet minde voide
of feare. AU which, with many other, are our daily bread
here signified.

But before wee leaue this first point, this doubt is to
Wherefore ^®® cleered : wherefore Christ nameth bread
Christ nam- rather than any other particular part of out-
eth bread. ward prouisiou. For answere whereof wee
are to vnderstand, that of outward matters some are
absolutely necessarie for our being, as foode ; others not
so, but onely requisite for our better and more happie
being, as apparell : now of those things which pertaine
to our being, and the continuance of our life, bread is the
chiefe : for wee can bee better without flesh, or fish, or
whit[e] meate, than without bread : for water is only the
outward moistning of bread, & hath no nourishment in it
self, but onely as it doth partake bread, that is, the sub-
stance of corne, or so foorth. Hence it is that the word
in the Greeke tongue hath the notation from sustaining
the frame of the bodie : as though without it the frame
of the bodie could not continue. To conclude this point
therefore : seeing bread is the thing most needful for our
fife, Christ teacheth vs to aske that, thereby confining our
inordinate and infinite affe6tions : and this is the subiedt
of the circumstances. Now foUow the circumstances :
first. Modus acquirendi.

The meanes of obtaining this bread, is by the free
donation and gift of God : for whatsoeuer we ^^ obtaine
haue to enioy, it commeth from the meere bread by gift
liberalitie of God, yea though wee haue gotten ^''°" ''°'^'
it by our labour or Industrie ; though it come by inherit-
ance, or wee haue it by the gift of friends : for as Moses
saith in the booke of Deuteronomie, God Deut. s. 17.
giueth vs power to get substance, and it is ^^■
Gods gift that we are descended of parents that haue
great substance, and God stirreth vp the hearts of our

w. 13

194 A paterne of true Prayer

benefadtors to bestow their gifts vpon vs. Here there-
fore pride is rebuked : for what haue we that
we haue not receiued ? and hauing receiued rebuked.
it, there is no reason we should boast as ^- ^°''- 4- 7-
though wee had not receiued it.

Now for more euidence of this circumstance, a double
obie6tion must be answered : for first it may bee thought
vnnecessarie for him to aske bread that hath bread : now
there be many men that haue bread enough, namely, such
as abound in the riches and honour of the world : where-
fore it may rather seeme needfuU for poore people to
make this prayer, that want their daily bread, than for
aU sorts of persons indifferently. For answere whereof
wee may consider, that there is a double interest and title
to the creatures, or to bread : namely, ciuill, and religious.
Rich men, many of them, haue a ciuUl title to the riches
which they possesse : for amongst men hee that robbeth
the rich man shall be counted a theefe, as taking another
mans goods, seeing that by the law of the nation where
he dwelleth, euery mans goods are ciuilly confirmed vnto
him in the proprietie thereof : but neuerthelesse euery
rich man hath not in the Lords sight and estimation a
religious interest vnto his goods : for if he be a wicked
man, out of the communion of Saints, no member of the
Church Catholike, he is but a meere vsurper of all his
substance, and therefore hath need to aske this second
interest to his goods of God, whose is the earth and aU
that therein is, and who only giueth his
^" '^'^' ^' creatures through Christ lesus to the faithfull
his friends, and not to the wicked his enemies.

Secondly, it wiU further be obie6ted, that Gods ser-
uants that are rich neede not aske their daily bread of
God, seeing they haue before men the ciuill title to their
goods, and before God a religious interest also, they being
Gods friends, and members of lesus Christ, through
whom they are made the heires of all things. But for
answere of this obie6tion also wee must remember to
distinguish betwixt the title to the bread, or the vse of
the bread, and the benefit or commoditie which is reaped
by the bread, or by the vse of the bread : for the children
of God oft times vse bread, and yet haue no benefit by

A paterne of true Prayer 195

the vse thereof : as they vse mariage, and want children ;
they vse Physicke, and recouer not their health : there-
fore Gods children are taught to aske a staffe to their
bread, Gods powerfull word or blessing vpon the meanes,
without which man cannot Hue : and hence it is that
^ ^. all Gods creatures and ordinances must bee

"'' '^' sandtified by prayer, as the Apostle teacheth.
This prayer then includeth these foure particulars fol-
lowing.

First, Lord giue vs a ciuill title to bread.

Secondly, Lord giue vs a religious title to bread.

Thirdly, Lord giue vs leaue to vse the bread.

Fourthly, Lord giue vs comfort by the vse of the
bread.

The first is opposed to pouertie : the second to vsurpa-
tion : the third to the taking of Gods name in vaine : the
fourth to the curse or withdrawing the staflfe of bread.

This is the first circumstance ; the second followeth.
For whom which is Pcrsona, the person for whom wee

we aske i i n

bread. aske bread.

We desire bread for others aswell as for our selues :
euen as in the next petition we desire forgiuenes of sinne
Enuie sup- f Or other men aswell as for our selues : whence
prest. -y^ee learne to suppresse enuie, which Christ

calleth an euill eye : and as the Apostle saith, Mat. 20. 15.
to reioyce with them that reioyce : and as Christ ■^'"«- "• ^5-
teacheth, to pray for our enemies, and persecutors : but
especially for them that are in the communion ^^^^
of Saints : not to fret our selues at the pros-
peritie of the wicked: nor to maligne Gods gifts or graces
in other men, as losua for his masters sake did Numb. n.
enuie the gift of prophecie in Eldad and Medad. ^^■

The third circumstance followeth, which is Tempus,
the time how long, and so consequently how when we
oft we aske this bread : for the latter groweth Ifg'^^for^how
out of the former, as shall easily be perceiued. long: and
For seeing wee aske bread but for the day, ^°'" °"-
when the next day commeth we are to aske it againe,
and so as God renueth the day, or occasion of vsing bread,
we in like manner renew our prayers for a blessing vpon
the bread. The word expressing this circumstance thus

13—2

196 A paterne of true Prayer

distinguished, is {semeron) to day : or (to cath emeran)
appertaining to the day ; the one being the Matth. 6.
exposition of the other : which word or phrase ■'^"*- ^^•
of speech importeth two things.

First, that euery day wee neede the vse of the bread,
because that Christ doth teach vs euery day Bread is ai-
to aske bread with the sandtified vse thereof, fuu.
and Gods blessing therevpon.

Secondly, that seeing wee aske bread onely for the
day, therefore wee must be content with our content-
present estate, and depend vpon God for the ^^^' ^"^
time to come, for euery day hath care enough. Mat. e. 34.
And here two questions are to bee discussed, which
follow.

First, whether may not a man aske riches at Gods
hands ? This question ariseth necessarily whether it
from the circumstance, whereas Christ teach- beiawfuuto
eth vs to aske bread only for the day : it may ^^^^ "ches.
bee doubted therefore whether it be lawf uU or not to aske
bread for the time to come : whereto answere may be
made Negatiuely, that a man must not desire to be rich,
and so must not aske riches at Gods hands : which may
be prooued by many reasons.

1. First, the Apostle saith, that a desire to be rich
I. Tim. 6. 9. occasioneth temptations and snares, many
i°- daungerous and noysome lusts, which drowne
men in perdition and destru6tion : and our Sauiour Christ
in the same sense saith, that riches are snares to intangle

men in the diuels net : but we are not to pray

Mat. 13. 22. . ., . „ . . ,1 J

tor the occasions of smne, seeing that wee
must auoide the occasions of sinne.

2. Againe, a desire to bee rich argueth discontent-
ment : but this is a fault, for we must be content with
that portion of our daily bread which God giueth vs, yea

though it bee but meate and raiment, as the

tm. . . ^pQg^ig saith. Now that, whose fountaine or

cause is euill, cannot be good : wherefore discontentment

being an euil cause impulsiue of desiring riches, the desire

of riches is a sinne also.

3. Further, couetousnes is a sinne : but a desire to
be rich is couetousnes : for the two Greeke words in their

A paterne of true Prayer 197

notations differ not in substance and signijdcation, how-
Pieonexia. soeuer they difiEer in letters and pronunciation:
Phiiargyria. the One signifieth a loue of siluer, the other a
desire of hauing much.

4. Besides this, in the Prouerbs Agur prayeth only
Pro. 30. 8. for food conuenient for him, that is, for daily
competency^ bread, & he doth by negation remoue from
lawful!. him the desire of riches : which example

being not contradi6led by any rule of Diuinitie, is a
perpetual rule of dire6lion for vs : and the Lord himself
testifieth in granting Salomons petition, that hee was
I.Kings. II. Pl®^^^^ ^^^* Salomon asked not riches: and
it seemeth the Apostles scope in the former

'*"■ ■ place of Timothy affoordeth thus much ; that
a desire to be rich is sinne.

The conclusion then foUoweth, which is the solution
of the doubt, that wee must not pray for riches, nor
against them : but we must proceede in the pra6lise of
the duties of our callings, intending Gods glory, the
benefit of Societies, and prouision for those that apper-
taine to vs : and if God blesse vs with riches, to bee
thankfull and to bestow them well ; if hee send pouertie,
to beare it patiently and thankfully, as a part of our daily
bread, or an adiiui6t thereof.

The second question to bee handled is : whether a
man may lay vp any thing in store for time to come, and
so by this meanes care for the time to come : which
question also riseth from this circumstance : for when
Christ teacheth to aske bread for the day, it may seeme
we should not respe6t the morrow : whereto this answere
may bee made : That a man may lay vp in store for a
time to come, and therefore may haue some prouidence
and respe6t to the time to come : for God hath giuen
man reason and foresight, which is to be vsed for the
preuenting of euill, and the procuring of our good, not
only for the soule, but for the body also : And Christ
himselfe in the gospeU by lohn willeth his Disciples to
gather vp the broken meat, and in that it is j^^ 5 ^^
reported that ludas caried the bag and was loh. 12. 6.
Christs purse-bearer, and that at other times ^"^^ ^"
they caried loaues and fishes with them, it is plaine that

198 A paterne of true Prayer

the familie of Christ had a regard of the time to come :
also the Apostle Paul signifieth this laudable
custome of parents treasuring vp for the
children. Hence it is that in the Scripture there are
diuers precepts of frugaUity, thrift, or parsi- prou. 27. 23.
monie : and all that good huswifery mentioned '^ 31- 16.
in the prophecie of Bathsheba apertayneth to this place :
and the Apostle saith that this is one end of labour that
we may haue something to bestow vpon them Ephes. 4. 28.
that neede. But here it may bee obie6ted, Matth. 6. 19.
that Christ forbiddeth to lay vp treasure in store, because
the moth and rust wil corrupt, and theeues wil breake
through and steale : but that is easily answered ; for
Christ doth not speake simply, but comparatiuely, as if
Christ should haue said ; Seeke not worldly treasures,
chiefly, immoderatly, onely : nay, they must not be
sought for at all, but treasure them not vp so as that yee
negledt the heauenly treasure, viz. inordinately.

Againe, it may be obiedted that Christ expresly for-
biddeth the care for the morrow, for euery day hath
sorrow enough of it owne, and we must not
aggrauate it with future care and sorrow : but " ' ' ^'*'
the answere thereto also is apparant by the intendement
of Christ : for Christ in that place laboreth to suppresse
. distrustful!, and distra6ling care which de-

erimne. uidcth the mindc from God and Gods seruice :
but Christ forbiddeth not prouidence, or foresight, or
Pronoia. prouision for the time to come, which the

I. Tim. 5. 8. Apostle doth dire6tly require in the gouernor
of a family : yet neuerthelesse concerning this laying vp
in store and moderate prouident care, some cautions must

bee remembred : as first, that our goods which

4. 2 . ^^ treasure vp, be gotten with our honest

labor, or that we come by them by inheritance or gift, or

by some such lawfuU meanes ; not by gaming or cosoning.

Secondly, that if our riches increase we

trust not m them.

Thirdly, that wee doe not treasure them vp when wee

should spend them in the needfull vses of the Church or

common-wealth : for such times are vnfit times for

storing vp. And in this respe6t the Apostle commendeth

A paterne of true Prayer 199

the Church of the Macedonians, for that they were Hberall
2. Coy. 8. 1. in their extreame pouertie, the necessitie of
2- 3- other Churches requiring it.

Lastly, when we haue treasured vp riches, we must
not keepe them niggardly, but we must bestow to the
good of ova selues and others, such a portion of our
treasure as shall be requisit, and befitting our estate,
wherein sometime we are to passe the bounds of our
Marh 12 abihtie ; in which respedt Christ also com-

mendeth the widowes almes of two mites.

It is apparant then, these cautions obserued, that
storing vp, and prouident care is not vnlawfuU, but very
meete : which serueth to ouerthrow that ouerlashing and
swaggering disposition of riotous vnthrifts, which like
vnto the prodigall sonne consume all their substance, so
as at length they are brought to a morsell of bread, and
charge others with themselues and theirs ; whereas their
patrimonie being moderately ordered according to their
estate, might haue not onely been preserued entire with
the maintenance and rehefe of many poore, but also out
of the encrease and vse thereof much might haue been
treasured vp, for their posteritie. For a conclusion there-
fore of this circumstance, couetousnes is a sinne, and so
is prodigahtie : Uberahtie and magnificence are vertues,
so are also parsimony and frugalitie, which by this con-
sideration are insinuated vnto vs.

The fourth circumstance foUoweth, which is qualitas,
the condition or vse of the bread. The greeke what vse
word expressing this circumstance is trans- l*'^,^''''^''
lated [daily) epiousion : which the Etymolo- o epi te ousia
gist expoundeth, befitting our substance or being: armozon.
namely, such a bread as is meete and conuenient for the
preseruation of our being : and the bread we aske hath
this epithite adioyned in two respe6ls.

One is : for that our essence and being is in a con-
tinuall flux, and, as I may so say, a naturall consumption :
for mortalitie, which is inflidled vpon vs by ^^^^^ ^
God, draweth vs euery day to corruption, and ^""^ ^' ^'
we doe as naturally incline thereto, as the fire goeth
vpward : wherefore the Lord in his mercie hath prouided
bread, which shall stay this declining of our nature in

200 A paterne of true Prayer

part, and repaire the ruine of our essence; that as the
naturall lampe of our life, consisting of fire and oyle,
spendeth and wasteth ; so there may be a Caior natiuus
new supply made by the fat of wheate, as the J^dS^e."*
Prophet speaketh ; till at the length the light P^ai- si. i6.
of our life be extin6t or suffocated, either by old age,
when the wicke is spent, or by disease and sudden death,
when the heate is choked, or wanteth oyle.

Another respe6t why the bread is so intitled, is, for
that this bread can neuer bee added to our substance for
the repaire thereof, except the Lord giue a blessing there-
to : for as the Prophet saith, we may eate and Leuit. 26.
not haue enough, drinke and not bee satisfied, ^'^s- 1- 6.
vse marriage, and want children, earne wages and put it
into a bottomles bagge : for howsoeuer the faculties of
nourishment doth naturally worke in the stomacke and
other parts, and howsoeuer the bread hath in it a foyson
or iuice fit for nourishment, yet the Lord he can suspend
the one and the other, so as they shall neither of them
performe their offices : for he can stay the worke of all
the secondarie causes : and hee can worke without the
helpe of any secundarie cause. Hence therefore wee are
taught, both to vse the bread, it being the meanes God
hath appointed for our preseruation : and also not to
trust in the bread, seeing that it cannot helpe vs if God
suspend the vertue thereof : more plainely, two sinnes are
here discouered, and secretly reproued.

First, tempting of God, which is drawing too neere God.

Second is a secret idolatry, withdrawing our selues
from God.

All they tempt God which negledling the bread, which
is the ordinary helpe of ovir life, doe cast themselues vpon
the immediate prouidence of God : as the diuell per-
swaded our Sauiour Christ to cast himselfe downe head-
long from the pinacle of the temple, when hee
'^"^' ' might come downe the staires : for God will
not haue vs negle6t or despise the meanes which he hath
giuen vs.

All they withdraw themselues from God which make
idols of the bread, which vse the bread, and neuer aske
a blessing at Gods hands vpon the bread, as if God were

A paterne of true Prayer 201

tied to giue his blessing to the bread necessarily : this is
the sinne which is oft times reproued by the Prophets :
for example, to trust in chariots and horses : to trust in
Princes, to trust in the Physition, generally to trust in an
arme of flesh.

The fifth and last circumstance followeth, which is
Whose the Dominus, whose the bread is, or the owner of
bread is. it, Christ caUeth it our bread, and that in

diuers respedts.

1. For that it is so indeede wee hauing gotten it by
our labour and industry, or hauing it by inheritance or
gift of friends : and according to this constru6tion the
2 Thes 3 12 Apostle wiUeth the Thessalonians to eate their

owne bread which they haue earned with the
labours of their hands : this is the ciuill title which is
called ius adrem.

2. For that it is the childrens bread, according as
Mat I 26 Christ saith to the Canaanitish woman : which

was through Adams fall lost, but now through
Christs redemption is restored to vs againe, as appeareth
plainely by the Prophet in the Psalme. And
this is called ius in re, the religious title.

3. For that we desire no more of the bread than is
fit for vs, as Agur prayeth in his prophesie :

and the Lord sutably doth bestow vpon vs ^°^' ^°'
onely, and aU that part of the bread which is good for vs :
for we see that diuers of Gods children haue psai. 34. 10.
seueraU and different portions of this bread : ^°^- ^- ^^■
Abraham hee had abundance : Lazarus was scanted ; yet
each of them had his bread, euen a portion conuenient
for him. So that this last circumstance insinuateth vnto
vs three vertues.

1. Industrie, which is in some honest calling to get
our huing with the sweate of our browes : and not to
walke inordinately, yea though thou haue great lining and
possessions of thine owne. For although it may seeme
needles for him to labour which is wealthie, yet indeede
there is an ineuitable necessitie thereof. For besides that
God hath imposed this yoke vpon all in Adam cenes. 3. 19.
to eate the labours of their hands, and the ^^'^'- ^^*- ^■
sweate of their browes, and so they which doe not labour

202 A paterne of true Prayer

walke inordinatly, viz. as a souldier out of his ranke ; the
Apostle also saith that he which doth not ^ ^^^^^
labour, should not eate : and one end of labor- lo. 7.
ing in a calling is, that we may haue the more
to bestow vpon them that want : therefore "^' '^'

euen the King himself e, the ludge, and the Counsellor, and
the Minister is to sweate for his lining, though he dig not
with the spade: which is when the mind laboreth and
trauelleth in thought, and counsell, and care, and pro-
uidence, and instrudtion, dropping as it were an inuisible
sweate from the browes of the vnderstanding, and the
inward parts of the soule.

2. Thankfulnes to the Lord, that he hath restored to
vs that interest which was lost through Adams fall : that
we may freely and with good conscience vse any part of
the bread which is our owne ; not onely for our necessitie,
but euen for our moderate delight and comfort, seeing
that God hath giuen wine to comfort the heart,

„ , and oyle to make the face shine, ^ ■ 4- •

Psul 2^ *?

and Dauid had his head annoynted with oyle.

3. Contentment in our estate whatsoeuer, seeing that
is the best estate, and that part of the bread is most fit
and meete for vs : for howsoeuer perhaps we doe not so
thinke, yet surely if wee finde in our selues the markes of
Gods ele6tion, and if we labour to obserue the worke of
God vpon vs at that time, wee shaU be compelled to

say from our owne experience, that then
9. 71. Qq^ Jj^ wisedome saw such a portion was
best for vs.

These are the circumstances annexed to the bread.

3 Next in order foUoweth the third thing to bee
The suppiica- obserued in the petition, which is the Supplica-
fourth *^^ tion : the things therefore which wee here aske
petition. of God, are these following.

First, things generall, whereof some are causes, some
effedts : causes are especially these sixe.

1. Fruitful! seasons, with all the meanes procuring

them : as the first and latter raine ; frost, and
snow, mist, and dew, and whatsoeuer other
creatures God hath appointed for that purpose.

2. The due simpathy of the creatures consenting

A paterne of true Prayer 203

together, as when the heauens heare the earth, the earth
„ heareth the corne, wine, and oyle, and thev

Hosea. 2. 21. , /-si i J ' J

heare Gods people.

3. Wise and prouident Magistrates that may ena6t
I Tim 2 2 holsome lawes, for the peaceable gouernment

of the common-wealth, and by lawf uU and iust
warre defend the subie6l and countrie.

4. Learned and conscionable ludges and Lawyers,
Numb. 16. that may iustly and mercifully execute iudge-
16. 26. ment, accusing, defending, pleading, and iudg-
ing according to the aforesaid good lawes.

5. Valiant and Christian Captaines and Souldiers,
which may resolutely fight the Lords battels against his
2. Sam. 23. enemies, such as were the thirtie seauen
39- worthies in Dauids Kingdome.

6. Conscionable and experienced and learned physi-
tions, for the health of the body : and Exod. 30. 25.
generally all good manuary arts and trades "^ 35- 3°- 31-
with their skilfull professors, which labour for the pre-
paring of meate, apparrell and their instruments : and in
making weapons for warre, &c.

After the aforesaid causes foUow certaine effe6ts which
we pray for in this petition.

1. Peace : when euery man may quietly sit downe
vnder his vine and figtree, when there is no leading
into captiuitie, no complaining in our streetes

of women that leese their husbands, or of ^ ' '^'^' ^'^'
orphanes leesing their parents in warre.

2. Plentie: that our sonnes and daughters may bee as
the young plants which come vp thicke out of the ground;
that our garners may be full with corne, that Psai. 144. 13.
our sheepe may bring foorth thousands and ^««*- 28. 13-
ten thousand ; and that we may lend and not borow.

3. Health : that there bee no feeble person among
vs, that our oxen also may bee strong to

labour, that our sonnes and daughters may ^" ' ^'^'^' ^^'
bee as the polished corners of the temple.

The generals being numbred, the specials foUowe :
which being handled before in the meaning of the words
of the petition, shall onely neede in this place to be shortly
repeated.

204 A paterne of true Prayer

1. The staffe of bread, or Gods blessing vpon the
bread.

2. Humilitie, seeing God giueth vs the bread.

3. Contentment with whatsoeuer estate we be in.

4. Faith in Gods prouidence for things meete for vs.

5. Prouidence or moderate care for the time to come.

6. Painfulnes and labour in our vocation and calling.

7. Thankfulnes that God permitteth vs the vse of
the bread.

8. loy of heart at the outward prosperitie of others.

9. Frugahtie or parsimonie to spare when we neede
not spend.

10. Liberahtie, to bestow of our abundance to supplie
others wants.

11. Magnificence to bestow bountifully vpon Church
or Common-wealth, as in eredting Colleges, Hospitals,
making high waies, &c.

These are the principall things we pray for in this
petition.

4 The things that we pray against may easily be
The depreca- gathered by the contrary : yet for plainnes
fourth ^^^ ^^^® i* shall not be amisse for to number them

petition. thuS.

1. VnfruitfuU seasons, as a wet and cold summer, a
hot and drie winter : no raine, no frost, no snow, &c.

2. The Antipathie of the creatures, when the heauen
becommeth brasse, and the earth iron, &c. Deut. 28.

3. Foolish, childish, and improuident Magistrates or
tyrants, that make pernitious and hurtfull lawes, Esay. 3.
Eccles. 10.

4. Vnlearned and wicked ludges and Lawyers, Esay. 3.

5. VnskilfuU and vnconscionable Physitions, as wise
women. Witches, or Wizards, professing Physick and
Empiricks, that gesse onely and want skiU.

6. Cowardly Captaines, and dastardly souldiers, when
as tenne flie before one, and a hundred before tenne, &c.

7. Warre. 8. Scarsitie or famine. 9. Sicknes, as
the plague or other mortall diseases epidemiaU.

10. Breaking the staffe of bread.

11, Pride. 12. Discontentment. 13. Immoderate
or no care for things needfuU.

A paterne of true Prayer 205

14. Idlenes. 15. Vnthankfulnes.

16. Enuie. 17. Couetousnes. 18. Prodigalitie.

19. All vnlawfuU Arts and Trades to get bread.

20. All gaming to get our liuing by, 2. Thess. 3. 10.
This also may suffice for the deprecation.

5 The thanksgiuing may easily bee coUedted out of
The thanks- the supphcation and deprecation : for wee are
the'fourth *o praise God for the good things vpon vs, and
petition. the euUs kept from vs. Wherein wee may

easily runne through all the aforesaid vertues and vices,
good and bad.

For conclusion of this petition therefore, hitherto
appertaineth the fifth commandement especially. Againe,
these places of Scripture following, are as it were Com-
mentaries to this petition, or rather indices thereof.

The whole 28. chapter of Deuteronomy.

The whole 26. chapter of Leuiticus.

The beginning of the third chapter of Esay.

Psalme the 144. the 12. 13. 14. 15. verses.

The sixt chapter of the first epistle to Timothy.

The sixt chapter of the GospeU by Matthew.

Prou. the 31. the whole chapter, and such like.

Now after the petition for things temporal!, follow the
petitions for things spirituall, namely for grace and perse-
uerance in grace. The fifth petition is for Grace.

Forgiue vs our debts : as we forgiue our debtors.

1 This petition for grace or remission of sinne is in
nature before the petition for perseuerance : order of the
for first a man must haue grace before he can ^^^^ petition.
perseuere in grace : whence ariseth this do6trine : A man
must be a righteous man, before he can leade the life and
die the death of a righteous man : A man must first haue
remission of sinne, and the righteousnes of Christ iusti-
fying and san6tifying him, before hee can resist tempta-
tion, fight the spiritual! combat against the spirituall
enemie, and be deHuered from the euill of sin and the
curse. More distin6tly and plainly these particulars doe
arise from this method.

First, he onely that hath grace can resist temptation.

Secondly, though a man hauing grace to resist, be

206 A paterne of true Prayer

sometime foyled by the temptation ; yet he shall be freed
from the euill of the temptation, from the euill of sinne
and the curse : but contrariwise therefore by necessarie
consequences.

Thirdly, hee that wanteth grace cannot resist tempta-
tion, but shall bee foyled by the Tempter.

Fourthly, hee that wanteth grace, being foyled by the
temptation, shall fall into euill.

These particular do6lrines shall afterward bee handled
in the sixt petition, whither the reader is to be referred.

2 The second thing to be considered in this petition
Meaning of f oUowcth, which is the meaning of the words,
the words of rri. i j.1. x a (The thing asked.

the petition. The prayer hath two parts : jrpj^g condition.

The thing asked is (forgiuenes of our debts)

The condition whereupon it is asked (our pardoning
others.)

For the better vnderstanding of the first part of the
petition, these fiue things are to be considered.

First, Quid, what we aske (forgiue)

Secondly, Cuius, whereof we aske forgiuenes (debts.)

Thirdly, Pro quibus, for whom we aske forgiuenes
(vs)

Fourthly, Quorum, of whose debts we aske forgiuenes :
(ours)

Lastly, Per quern : through whose merits, which con-
sequently doth arise from the word (forgiue)

The first point is, what wee aske : that is, pardon or
What we forgiuenes. Debts or sinnes are discharged

ask? for- . ° . °

giuenes. twO Waies.

1. When the debtor himself e doth satisfie in his owne
person : thus the damned men and Angels discharge their
debt to God, who for that they are neuer able to pay the
vtmost farthing, are therefore kept in prison, and damned
euerlastingly.

2. When another person doth satisfie for the debtor,
and the debt is f orgiuen the debtor by him that satisfieth.
Thus the debts of Gods children are discharged through
the satisfadtion of Christ, who hath paied the vtmost
farthing to the creditor, to God his Father for vs. This
may be called remission or forgiuenes.

A paterne of true Prayer 207

^g^ jj g 1. In respe6t of vs that receiue it, we

conferring no merit thereto, nor any way
purchasing it.

2. In respe6t of Christ that satisfied the debt for vs,
Psai ii6 12 ^®® being not able to gratifie him againe in

any measure.

3. In respe6t of God the Father, who of his free mercie
and meere loue to mankinde sent his only be- loh. 3. 16.
gotten Sonne to discharge the debt. ^'"«- ^- 23-

This point then hath this vse : It teacheth vs to cast
down all pride in our hearts, and to emptie our selues of
aU opinion of our owne merits and exceUencie,
and to come with ropes about our heads before ^^^■'■'"■s- 20.
the King of Israel.

The second point foUoweth : whereof we desire for-
giuenes : namely, of our debts, that is, of our whereof we
sinnes : for sinne containeth in it a threefold aske pardon ?
debt: first, transgression, or disobedience, ofo""" debts,
which is the priuation of obedience, by reason whereof
wee stiU are indebted obedience to God : for they that
doe obey Gods law, notwithstanding still are indebted
obedience, and therefore much more they which disobey
Gods law are indebted obedience through their disobedi-
ence. The Apostle speaketh according to this
sense concerning the summe of the second °^' ^^'
table, calKng loue a debt which wee alwaies owe vnto our
neighbour ; and so by consequence vnto God : wherefore
the negle6t of loue is much more a debt.

Secondly, sinne containeth in it the punishment,
which, by reason of our transgression, wee are indebted
to vndergoe : and according to this our Sauiour Christ
caUeth sinne a debt, saying, that they whom the Sergeant
at the commandement of the ludge cast into ^
prison, shaUnot come thence tin they haue paied
the vtmost farthing, that is, sustained the due punishment.

Thirdly, sin is a debt in regard of the corruption which
accompanieth the transgression : for God re- ^ ^^
quireth of vs puritie and sandtimonie, which ^^ • 5i-
we are indebted vnto God alwaies ; but much more are
wee indebted hohnes when our hearts are full of impietie,
and dishonestie. Briefly then, because all sinne is a

208 A paterne of true Prayer

transgression of the law, binding the transgressor in guUti-
nes to suffer punishment, and corrupting the transgressor
with vncleannes : thence it f olloweth that the sinner is so
greatly indebted to God.

The vse of this poynt is to stirre vs vp diligently to
seeke pardon of our debts, which doe so greatly indanger
vs to Gods iustice and wrath : and whereby we are triple
debtors vnto the Lord, but we are for the most part like
vnto prodigall dingthrifts, we neuer regard how much we
goe vpon the score, we neuer thinke that the day of recken-

ing or payment wiU come : it were good for

■ ^' ^^' vs (according as Christ aduiseth vs :) to agree

with our aduersary quickly, euen while we are in the way

A f d" with him : it is the Lord with whom we must

agree, who is a fearefull aduersarie, that will
prosecute law against vs before a iudge that wiU accept
no mans person, that hath thine owne conscience as good
as a thousand witnesses to proue the debt : yea, it is
wisedome to agree quickelie being in the way with him,
whUest he doth reason and dispute the matter friendly in
the Ministerie of the word, least if death and heU, the
Lords sergeant once lay hold vpon vs, and arrest vs, we
be cast into perpetuaU imprisonment.

The third poynt foUoweth, for whom we aske for-
For whom giuenes, namely for our selues and others, our
pardonl" for friends and our enemies,
our selues 1 For OUT sclues, yea though we know we

Pardo* for 3,re the children of God, and haue already
our selues. obtained pardon at Gods hands for our sinnes:
for Christ teacheth his disciples to make this prayer, who
no doubt had their sinnes pardoned before : but it may be
obie6ted, that it is needles to aske that which a man hath
alreadie, and wiU it not be accounted mockerie to deale thus
with God ? This knot is dissolued two waies : (first) some
answere that Christ teacheth vs to aske forgiuenes, not
as it commeth from God, which is graunted already to
Gods children, but as it commeth to vs, and as we appre-
hend and applie the merit of Christ for forgiuenes : as if
this should be the meaning ; Lord giue me grace more
e£Ee6tuaUy to apply to my soule by faith, the righteous-
nesse of Christ for the pardon of my sinne : others, and

A paterne of true Prayer 209

that more fully, answer (secondly) thus ; that it is in the
worke of iustification or remission of sinne, as in the worke
of creation : for as when God had created Adam, he was
continually present with him by his prouidence to support
his being, and to stay and preserue his sub- „ ^g
stance and nature, which prouidence is nothing
else but as it were a continual! creation ; euen so when
God hath iustified a sinner, and forgiuen him his sinnes,
he continually is assistant to the partie iustified, vpholding
his iustification : this cannot be termed properhe a second
iustification, but a continual! supporting of iustification,
no more than preseruation can be termed a second crea-
tion. Now further this continual! supporting
of iustification is performed by the application ^"•*''
of the salue to the sore, of Christs righteousnes to the
wounded soule of the sinner : which application is the
worke of Gods holy spirit principally, and not of faith
onely instrumentally. For further declaration of this
poynt we are to know, that when God iustifieth a sinner,
he giueth him whole Christ and all his merits for euer, so
that the partie iustified cannot possiblie leese Christ : yet
the Lord doth onely applie Christ and his merits, as it
were the salue, to those sinnes and sores that are alreadie
in his soule burst out, for the which he seeketh the salue,
and for which he asketh pardon and is humbled : after-
ward as new sinnes and sores grow, and hee espieth them,
feeleth them, and asketh the salue for them, the Lord
appHeth Christ the salue vnto them. Wherefore diredtly
and fully to answere the obiedtion, Gods chfidren aske at
Gods hands that which they haue not : for although in
the counsel! of God, in the redemption of Christ, in the
donation of Christ to the partie iustified by the Father,
at the very first moment of iustification it may truly bee
said, that all his sinnes are forgiuen, past, present, and
to come: yet in regard of the particular application of
Christs stripes to the sores of sinne in the soule, it cannot
be said that the godly mans sinnes are pardoned, or for-
giuen, or cured, or couered, tiU they be committed, till
they be espied, till the pardon thereof be asked. Gods
c hil dren therefore doe not aske a primarie iustification,
but a secondarie apphcation : they doe not desire to be

w. 14

210 A paterne of true Prayer

made righteous of persons wholly vnrighteous, but to bee
raade righteous from some particular vm-ighteousnesse :
As a man that is, desireth God still to preserue his being
by daily bread ; so a man that is iustified, desireth God
still to support his iustification by a continuall appUcation
of the salue to the sore. Wherefore to conclude, Gods
adtions in iustification are two : first, the donation and
gift of Christ : secondly, the application of Christ giuen.
As a Chirurgion giueth a boxe of salue to a wounded
person, and after applieth plaisters of the salue to the
wounds as they breake out in the bodie. And sometime
the Lord doth deferre and suspend the appKcation of the
plaister of Christs blood to the sores of sin in the soule,
that he may prouoke vs the more earnestly to consider of
the hainousnes of sinne, more seriously to bewaile sinne,
more carefully to auoide future sinnes, seeing the smart
of former sinnes is so sharpe, more feruently and with
greater perseuerance to pray vnto God for pardon thereof,
and with greater ioy and thankf ulnes to receiue the pardon
of sinne from our gratious God.

The vse of this do6trine then in brief e is thus much :
to teach vs daily to obserue our sinnes and particular
lapses, and accordingly to descend to a particular con-
fession and penitencie for them, and particu-
^'^ ■ ^ ■ larly to desire forgiuenes with the appHcation

of Christs righteousnes, according as we doe euery day
desire bread for our nourishment.

2 Thus we pray forgiuenes for our selues : we pray
Pardon for also pardon and forgiuenes for others, yea
others. euen for our enemies, according to the example

of Christ, Stephen, &c. but this point hath alreadie been
handled in the preface of the Prayer, to which place the
reader is to bee referred : onely thus much wee are here
to learne, pitie and compassion to them that pitie not
themselues, that seeing it is vnknowne vnto vs how the
Lord will deale with men that hue in impenitencie and
grosse sinnes, wee are therefore to hope the best in
charitie, and seeing they are of our owne flesh to haue
commiseration of them, it may bee that the
Lord will at the instance of a godly mans "'"'
prayer, which auaileth much, haue mercie vpon them ; as

A pater ne of true Prayer 211

it is supposed hee had mercie vpon Saul at Stephens prayer,
and the Centurion at Christs.

The fourth point followeth, which is, whose debts and
sinnes they are whereof wee aske pardon. For whose
They are called ours in a double respe6t : ^'"/d^^?^''^
first, for that they are ours properly, wee ours.
hauing committed them against the Maiestie of God, and
for that we cannot lay our sinnes vpon God, the diuell,
or other men : for God hee doth not compell vs to commit
sinne, neither doth hee inspire wickednes into
vs, seeing he tempteth no man to sinne : and "'"' ^' ^^'
howsoeuer the diuell or wicked men may tempt vs, yet
wee willingly and freely yeeld to the temptation, and take
a dehght and pleasure in the committing of sinne : and
though a wicked man be a seruant and slaue to sinne and
Satan, yet hee is so wiUingly, and he selleth himselfe for
a slaue, as it is said of Ahab.

2 Sinne is called ours emphatically, to signifie thus
much, that seeing the soule that sinneth shall Ezech. i8.
die, and that euery one shall beare his owne ^''^- ^- 4- 5-
burthen, therefore we especially seeke for the pardon of
our OAvne sinnes, howsoeuer wee are not to negle6t our
dutifull and charitable prayers for other men.

The last point is, through whose merits we aske for-
giuenes : which is implied in the word pardon For whose
or forgiuenes : for which purpose we must p^donl- ^^^
know that God is a iust God, and therefore he christs.
will be satisfied wherein his iustice is violated, and God
can no more forgiue sin without any satisfa6tion done
vnto his iustice, than he can cease to be iust or cease to
be good : wherefore in that Christ teacheth vs to aske
forgiuenes, there is necessarily insinuated some satisfac-
tion to bee made to Gods iustice : and therefore some
person to make that satisfa6tion : which person is Christ
lesus God-man, in whose name wee are to pray, and
through whose satisfa6lion and obedience we obtaine
forgiuenes: and so God continueth iust, because hee
pardoneth not before he be satisfied, and yet is most
mercifull also in prouiding a meanes for the discharge of
our debt, whereas we were non soluendo, vtter bankerupts,
neuer able to pay our debt : and so the Prophets speech

14—2

212 A pater ne of true Prayer

„ , a is fulfilled : Mercie and truth are met : right-

Psal. 85. 10. 7 7-

eousnesse and peace kisse.

The vse of which point is to teach vs, that when wee
come to aske discharge of our debts, we bring our acquit-
tance with vs, otherwise we can neuer be discharged. And
here there is some difference betwixt the paiments of men
and Gods paiment : for with men the creditor giueth an
acquittance to the debtor ; but here the sinner, who is
the debtor to God, giueth an acquittance to the creditor,
which notwithstanding before the creditor freely gaue
vnto him vpon the discharge made by the suretie Christ
lesus : briefly and plainly thus much, when we craue
pardon of our sinnes we must bring with vs faith to applie
Christs righteousnes ; which being appHed vnto vs, our
debts are discharged in Christ.

This is the first part of the petition, viz. the thing wee
The condi- aske. The second f oUoweth, the condition

tion of the , , ,

petition. whcrcupon we aske pardon.

As we forgiue our debtors.

These words are an instrument seruing to seuerall
purposes : wherein wee may consider both the meaning
and vse of them. For the meaning of the words two
points must be noted.

1 How other men are our debtors.

2 How we forgiue other men their debts.

First, to know how other men are our debtors, wee
How other luust consider that sinne containeth alwaies
men are our an offence to God, Sometime also an offence
^ ^°"' to man. The offence which is against God is

the violating of his holy and righteous law which is the
rule of his iustice. The oSence which is against man, is
the iniurie which is done against the person, honor, life,
goods, good name or honestie of any man, whereby any
of them is diminished or abolished in our neighbour : as
in murther, the life of a man is diminished ; in theft, his
goods ; in slaunder, his good name ; in fornication, his
honestie, &c. Now the offence and iniurie of our neigh-
bour containeth the debt which wee owe vnto him : for
first, in that we haue wronged him, we haue not loued
him, and so we owe loue vnto him : secondly, we owe a

A paterne of true Prayer 213

satisfa6tion or amends, which in equitie must be made to
the partie iniuried : thirdly, we owe vnto him a certaine
punishment also, which in equitie may bee exa6led and
infli6ted vpon the partie offending. And in these respe6ts
other men are our debtors.

Secondly, we forgiue other men their debts, when wee
remit, not the transgression of Gods law, for Howwefor-
that wee cannot, for none can forgiue sinne giue other
but God : but either the wrong, the satis- ™^""
fa6tion, or the punishment : sometime aU three, sometime
two, sometime one onely, namely the wrong or iniurie
done vnto vs ; which wrong we doe here professe our
selues readie to forgiue, and thereupon desire God to
forgiue vs.

But for further declaration of this matter wee are to
remember these things.

First, when man forgiueth the wrong, God doth not
alwaies forgiue the sinne : for there bee many persecutors
whose sins are neuer forgiuen of God, and yet Gods
children that are persecuted by them forgiue them the
wrong, which through their persecutions they sustaine :
so Christ and Stephen prayed for their persecutors, some
of whom (as is probable) God neuer pardoned.

Secondly, though man doe not forgiue the wrong, yet
the Lord sometime may and doth forgiue the sinne : for
if there be any man found so cruelly mercilesse as that he
wil not forgiue his enemies, his sinne is the greater, and
his charitie is the lesse, and hee can haue Httle or no
comfort that God wiU pardon him : but if the partie that
hath done the wrong, doe craue pardon at Gods hands,
and satisfie or make restitution according to equitie to
the partie wronged, the Lord forgiueth the sin and the
wrong both to himselfe and to man : for God can forgiue,
and doth forgiue both, vpon performance of the condition
of true repentance, which containeth in it
Mat. 5. 24. satisfa6tion or restitution or amends.

Thirdly, though God forgiue the sinne, and man also
forgiue the wrong, yet man may vrge the partie culpable
to satisfadtion and punishment according to the law of
God, and of the nation where they Hue : yea sometime
the partie wronged ought so to doe necessarily, otherwise

214 A paterne of true Prayer

hee shall sinne against God and the Common-wealth.
Luk. 23. 40. This wee see euidently in the theefe vpon the
41- crosse : God forgaue him his sinne, and yet

he confesseth he was iustly punished : and Achan was
ludg. 7. 19. punished according to Gods commandement,
^°- and yet it is very probable by his confession

of his fault that hee repented : and certaine it is that
losua forgaue the wrong : and if Moses had spared any
murderer or adulterer from death, hee had offended God,
and damnified the common good, seeing that such sinnes
doe defile a nation.

All which hath this vse, that though a man doe prose-
cute a felon, or a murderer to death, yet hee may f orgiue
him : and therefore the guiltie persons want charitie, in
reuiling and making outcries against the persecutors of
iustice, as if they were blood-suckers, and so foorth : for
sometime the qualitie of the offender is such, as that if
hee bee suffered to liue, the Common- wealth is in daunger
to sustaine much detriment, besides the great offence
done to the righteous law of God, which hath awarded
death to some sort of sinners. Againe, much more there-
fore is it lawf ull for a man to commence suite of law, and
to be the plaintife in a manifest iniurie thereby to recouer
his right, and to obtaine satisfa6tion, and that without
any breach of charitie : for there is a difference to be
made betwixt an Enemy & an Aduersary : the one is
caused of hatred to the man : the other of a loue to
Echthros. iusticc ; and a man may retaine loue and be
Antidicos. another mans aduersarie ; so can hee not and
be his enemie : wherefore if a man haue a controuersie
with another, and retaine loue and charitie with his
neighbour, (as hee may very well) notwithstanding the
suite, hee may worthily partake in the Sacrament of the
Lords Supper, though some bogle at it : wherein they
bewray either their mahce, ignorance or superstition.

Thus we see the meaning of the condition : now the
vse thereof is three-fold.

1 It is a probation of our charitie and loue to our
brethren, whereby wee may gather comfort of pardon
from God, or be terrified and humbled through despaire
thereof. This is euidently expounded by our Sauiour

A paterne of true Prayer 215

Christ, saying : If you forgiue others, God will forgiue
you : or if you will not forgiue others, neither Mat. 6. 15.6-
will God forgiue you. 18. 33.

2 It serueth for a profession of our loue and charitie
to others, yea towards our enemies by forgiuing them :
for by this speech pubHkely vttered in the assemblie of
the people we proclaime to aU the hearers our inward
disposition, which certainly doe possesse the hearts of all
those, whose sinnes the Lord hath pardoned.

3 It serueth for an argument enforcing the petition
for remission of sinne : as if this were the sense : Lord
forgiue vs, for we forgiue others : as if this

were the argument : The mercifull shall ob- " ' ' '^'
taine mercie.

But we Lord are mercifuU in pardoning others :
Therefore Lord be mercifull in pardoning vs.

And for this latter vse wee are to know, that none of
aU the petitions haue a speciall argument particularly
fixed to the side of it but this, as if our Sauiour Christ
would signifie vnto vs thereby the weakenes of our faith
in that matter which most concerneth vs, viz. the pardon
of our sins, and the meanes whereby we might best f ortifie
our weaknes by forgiuing our enemies.

3 This is the second thing considered in xhesuppUca-
this petition, the meaning of the words : now tion of this
followeth the third thing, which is the SuppH- p^*"'°"-
cation.

The things which wee aske in this petition are specially
three.

1 Humiliation, and that is insinuated by consequent.

2 lustification, and that is expressed in one part, viz.
forgiuenes.

3 Charitie, and that is included in the reason.
First Humiliation, which necessarily is implied in that

. we aske pardon : for a man wiU neuer aske

umi la ion. ^^^^^ which hee needeth not, or whereof he

feeleth no want : he that is sick, and seeth and feeleth

his sicknes, will seeke and aske the meanes of

" ■ ^" "■ health : he that is in health, as he feeleth no

sicknes, so he wiU seeke for no cure : Humiliation con-

taineth these particulars.

216 A paterne of true Prayer

1 A sight and knowledge of our sinnes, and of the
Sight of curse of the law due vnto sinne, which is
sinne. the theoricall or speculatiue knowledge in
the braine.

2 A sense and feeling of the heinousnesse of sinne,
Sense of and the intolerable burthen of Gods wrath due
sinne. ynto siune, which is a further impression in
the heart and affedtion. Now both these befaU some of
Genes. 4. 13. the Avicked, as Caine and ludas, who because
Mat. 27. 4. they felt their sinne, no doubt knew them: and
from these two sometime in the wicked the Lord wringeth,

3 A confession of sinne with the deserued punish-
Confession of ment. This confession ariseth from a double
sinne. fountainc and cause : in the wicked it groweth
from despaire and murmuring, and it is ioyned with
blaspheming and much outrage, as in the former examples
of ludas and Gaine, who were compelled to confesse their
sinnes against their Uking, for they desired to hide them.

In the godly and penitent and honest heart, this con-
Prou. 28. 13. fession ariseth from hope of ease and pardon,
Psai. 51- 3. 4- from hatred and wearines of his sinne, and it
■ 31. 33- jg ioyned with Gods glorie, and it is performed
willingly, and vndertaken voluntarily without compul-
sion : and howsoeuer there be a little strife with the shame
of the world which might perhaps befall him vpon the
confession of his sinne to others, yet he is content therein
also to deny himseLfe that God may be glorified, him-
selfe comforted, and others instru6led by his Psaim. 51.
example. ^3-

4 An earnest and feruent desire to be released of the
burthen of sinne : this was apparant in the Desire of de-
Prophet Dauid after his murther and adultery, liuerance
which appeareth by the often gemination of p°^m^^i.'
the petition for Mercy : this the Apostle Paul ^'"- 7- 24-
expresseth also in his outcrie after the combat : Esay.%5.'i.
this is caUed spiritual hunger and thirst by -^^<"=- ^^- ^7-
our Sauiour Christ, the Prophet Esay and pllim.'^i^. 2.
the Apostle lohn in the Reuelation, and by the ^^"^^ 4^- ^- '■
Prophet Dauid in the Psalme, compared to the longing of
a woman with child, and to the desire that the Hart hath
to take the soile being chased with hounds.

A paterne of true Prayer 217

This desire of grace as it is the greatest and best degree
of humihation, so it is a step to iustification, which
followeth.

In the second place after humiUation,
followeth iustification, which containeth these
specialties.

1 The matter of iustification, which is Christ, and his
merits of all sorts, both in doing and suffering ; Matter of
in satisfying for sinne, and his abstinence and justification.
freedome from sinne ; in his obedience passiue, abolishing
the curse by his crosse ; and a6tiue, in purchasing grace
and glory by performing the commaundement : and
habituall in the san6lification and heauenly quahfication
of his humane nature, with the graces of Gods Spirit out
of measure.

2 The forme of iustification, which is the translation
of our sinnes from vs to Christ, and Christs Forme of
righteousnesse from himself e to vs ; For the i"^c^.^5.°2i.
chastisement of our peace was vpon him, and by Esay. 53. 5.
his stripes wee are healed : for, that our punishment might
iustly fall vpon him, first our sinnes must of necessitie be
imputed to him, and then that we might be dehuered from
the punishment which we had deserued, his sufferings
must needs be apphed vnto vs. Againe, although by the
sufferings of Christ imputed vnto vs, we are som. 10.3.4.
freed from sinne and the curse : yet except ^'^^- 3- ^5-
Christ had fulfilled all righteousnesse for vs in obeying the
commaundement, we had neuer been san6lified by grace,
and blessed with glory, for his passion procureth our
deliuerance, and his obedience purchaseth our saluation.
Iustification therefore containeth :

1 The translation of our sinnes vpon Christ.

2 The imputation of Christs obedience to vs.

This imputation is performed partly by the holy Ghost,
who bestoweth Christ and his merits vpon vs, partly by
faith in our selues, which appheth Christs righteousnesse
vnto vs. Here is the proper place of Faith.

3 The specialty of iustification is y^ efficient cause,
Efficient wMch is the Mercie of God, the Grace of God,
iustification. the Loue of God, who of his meere mercie,
grace, and loue, sent his Sonne to doe and suffer for vs

218 A paterne of true Prayer

whatsoeuer his iustice required, and doth daily applie
vnto vs the vertue of both.

In the fourth and last place foUoweth Charitie or Loue
charitie, or to our brethren and enemies, which is the
cauil"of" fulfiUing of the second table of the Com-

iustification. maundements, and which is the finall cause
of iustification in respe6t of men: and this is dire6lly
signified vnto vs in the condition or argument annexed
to this petition : as we forgiue our debtors. But because
all these particulars, though to another end, and after
another manner, haue been already discoursed in this
treatise, here of purpose I omit their further handling.

4 And this may suffice for the supplication, compre-
The depreca- hcnding the things we pray for in this petition :
tionofthis now foUowcth the fourth thing, which is the
petition. deprecation, containing those things which we

pray against, and they are these sixe following.

1 Blindnes of minde, which is when men continue in
Biindnes of siuue without any consideration thereof, either
minde. banishing the thought of it out of their mind,
2. Cor. 4. 4. Qj. slubbering the matter ouer with a negligent
conceit, as that we are aU sinners, and the best man hath
his infirmities. Againe, vnto blindnes of minde, as neere
of kinne, may be added a reprobate minde, when men are

bereft of all difference of good and euiU, neuer

Rom. I. 28. 1 • T / \ r ■ • j_

makmg bones (as we say) of smne agamst
nature, which the Apostle calleth things not conuenient,
or not agreeing with the light of nature.

2 Hardnes of heart, which is a fruit of the former,
when men are neuer troubled in their con- Hardnes of
sciences for most fearefuU sinnes : this was h^^"^*-
that fearefuU iudgement which befell Pharaoh, who had
a heart more hard that the Adamant, neuer sxod. 5. &• 6.
trembhng at all that fearefuU wrath which '^''■

God executed vpon Egypt. Contrarie to this is a soft
and fleshie heart, as the Prophet calleth it a Ezech. n. 19.
heart prickt with the feeling of sinne, a heart ^"^^ ^- 37-
that doth tremble at Gods word.

Both these sinnes may bee intitled with one generall
name, the spirit of slumber or seciiritie, eyes
that doe not see, eares that doe not heare, a

A paterne of true Prayer 219

heart that doth not vnderstand, as the Prophets pro-
phecie.

3 Opinion of our owne righteousnesse, a matter very
common with the naturall man and the Opinion of
ignorant multitude, who therein iumpe with "usticZ"^
the lewes in Pauls time, who were taught by Rom. io. 3.
the Pharisies the patrons of that heresie, and with the
Papists in our time ; whereas the Lord lesus Luk. 18. 21.
Christ reproueth the Angell of the Church of ]^-^^^ ^^
Laodicea for that very fault, who said he was Apoc. 3. 17.
rich, being indeede poore, and ignorant of his pouertie.
These are proud iusticiaries, who as they are blind, so are
they bolde in their bUndnes ; saying they can see, and
therefore their sinne remaineth, whereas if they would
confesse themselues to be bhnd, they should

haue no sinne, for Christ would take it away. ° ' ^' '^^'

4 Vpon this conceit of our owne righteousnesse,
foUoweth necessarilie either a contempt, or Negieft or
light estimation, or no regard at aU of Christs chruT''* °*
righteousnesse and his merits. Christ saith, Rom. 10. 3.
the whole haue no need of the Physitian : that is to say,
they that iudge themselues to be in good health, that
thinke they are righteous, will neuer regard Christ, who
is the Physitian of the soule, and the physick also.

After this followeth vnbeleefe or infidelitie, with the
opposite pride and presumption, which when Vnbeieef,
they haue a long time wrought vpon the heart resumption,
of a carnaU man, if the Lord at length open despaire.
Genes. 4. 13. the eyes of that wretch to see his sinnes, then
Mat. 27. 4. despaire rusheth vpon him, which is the next
neighbom- to vnbeleefe.

6 Hatred, not forgiuing others that iniurie or wrong
Hatred ^^- hcrcto appertaineth malice, and a desire of

Malice,' reuenge, things too common in the world : some

Reuenge. ^^^^ j may forgiue, but I wiU neuer forget:

others, I will pray for him, but I will neuer trust him : some
malefa6tors when the rope is about their necke proclaime
their eternall hatred to all the executioners of iustice.
Hitherto also appertaineth the discouering of oiu* neigh-
I. Pet. 4. 8. hours infirmities, whereas Loue couereth a
Prou. 10. 12. multitude of sinnes, that is, of priuate infirmi-
ties which thou knowest in thy neighbom-.

220 A paterne of true Prayer

5 This may suffice for the deprecation : the thankes-
The thanks- ^^^^K ^^^ followcth, which may easily be
giuing of collected out of the former by indu6tion of

this petition, particulars before mentioned.

Thus the petition for grace is handled.

Now followeth the last petition, which is for perse-
uerance.

And leade vs not into temptation, but deliuer vs from
euill.

1 The order of this petition after the former is very
Order of the due and iust, for perseuerance f oUoweth grace,
last petition, ^nd is a necessaric consequent thereof : here
the dodtrines mentioned in the order of the former petition
are to be handled.

First, that grace and perseuerance are inseparable :
Grace and ^^^ ^° temptation, no sinne, no affliction shall
perseuerance be able to ouerthrow the grace of God in the
inseparable. ^^^^ ^j^^^ -g ^^^^^ therewith, for hee hath

built his house vpon the Rocke like a wise man, and there-
Mat. 7. 24. fore though the raine fall, and the floods come,
^5- and the windes blow and beate vpon the house,

yet the house shall not fall, for it is builded vpon the Rocke
Mat 16 18 Christ. And Christ telleth Peter that the gates
of hell shall not preuaile against the Church
that is built vpon this Rocke : and certainely if God should
once giue grace to a man, and after should take it away,
then this absurditie would follow that God should repent,
that he should alter and change, for God truely loueth
him that hath grace, and he truely hateth him that f alleth
away finally and totally from all grace : and so God
shoiild be as man, mutable and changeable ; which is
blasphemous to Gods infinite perfe6lion, with
whom there is no variahlenesse nor shadow of "*"' ^' '^"
changing, for the strength of Israeli will not lie nor repent,
for hee is not a man that hee should repent, i. sam. 15.
Againe, this would follow as absurd as the 29.
former, that it might be said, God hath from eternity
Ele6ted and Reprobated the same man : Christ hath both
redeemed, and not redeemed the same man : the same
man is flesh of Christs flesh, and bone of his bone, and a
limme of the diuell : the same man is a member of the

A paterne of true Prayer 221

Catholike Churcli, and no member of the Catholike
Church : which things because they haue no congruitie
with themselues, and with the course of the Scriptures,
are therefore to bee reie6ted as grosse absurdities, and the
trueth remaineth firme : That grace hath perseuerance as
necessarily annexed to it, as the Sunne hath hght, or the
fire heate.

Secondly, this dodtrine ariseth from the former, that
he which hath grace can in some measure
resist temptation, and if so be that sometime grace resist-
through the violent whirlewinde of a tempta- ^th the
tion, he take the foyle by the temptor, yet ^™^
after hee recouereth himselfe and gathereth more strength
and courage to the next encounter, and at the length giueth
his enemie the ouerthrow, and triumpheth ouer him ; and
this power and grace is communicated vnto vs from Christ
our head, who was therfore tempted, and ouercame the
temptor, that when we are tempted we might
resist and preuaUe being succom-ed by him. mh.t'.is.
Hence it is that the Apostle willeth to resist ^"^^^ 4- 7^^
the diueU, and he wiU flie from vs : and Christ
promiseth vs a place in his throne if we ouercome : aU
which doe import thus much, that as it is a thing possible
to resist the diueU, to put him to flight, to ouercome him ;
so the children of God haue this facultie communicated
I. Cor. 10. vnto them from Christ that broke the serpents
13- head.

Now followe two other do6trines coUe6ted by con-
trarie : viz. that if perseuerance follow grace, then no
grace no perseuerance.

First therefore, hee that wanteth grace cannot resist
A wicked * temptation, for although peraduenture a
man cannot wickcd man may be soUcited to commit some
teti^n*^™^' sinne whereto he hath an indisposition, yet
though he he camiot properUe be said to resist the temp-
™om7/nne"^ tation, but ordy to refraine the sinne : for in
Gal. 5- 17. ' resisting a temptation there is the spirituall
■Row- 7- combat betwixt the flesh and the spirit, each

of them lusting against other, which is not in a man desti-
tute of grace, who is aU flesh and no spirit : and so the will
of a wicked man and his afEe6tions may resist the motion of

222 A paterne of true Prayer

his vnderstanding, or his conscience may terrifie his will
and affe6tion ; but there is not an opposition of grace and
sinne in one and the same facultie or affe6tion, for the
strong man hath the possession of the castle,
and he ruleth there as it pleaseth him without
contradi6lion.

Secondly, the wicked man wanting grace and perse-
The wicked ucrancc, must of necessitie fall into euiU,
fall into euiu. according to the prouerbe of the wise man :
Prou. 24. 16. ^ j^g^ man falleth seuen times and riseth
againe, biit the wicked fall into mischiefe : but this
do6trine shall more euidently appeare afterward in the
whole discourse of the meaning of this petition, which is
the second generall now following.
Ti,^ „ ,„;„„ 2 We are to vnderstand that there are

Xne meaning i . i ■ n

of this last two great enemies of grace, which continually
petition. Ya,^ siege against vs.

1 The first is Temptation. 2. The second is EuiU.

Against both these our Sauiour Christ teacheth vs to
pray in this petition. The first enemie of grace, and
impediment of preseruation is Temptation, in these words.

Leade vs not into Temptation.

Here we are to consider two things.

1 What Temptation signifieth.

2 What it is to leade into Temptation.

First, temptation in the Scripture hath diuers signifi-
cations : sometime it signifieth affli6tion : so ^. ■ .
the Apostle lames saith, that wee should tempt, and
account it all ioy to fall into manifold tempta- !^tf n'^*^'"'*'
tions, meaning afflictions: this is not the Affliction is
signification of the word in this place, for that /^J^^***'""'
is included in the next clause.

Secondly, temptation signifieth that triall which man
taketh of God ; so the word signifieth in the ^^ ^.^ ^
Psalme, whereas the Prophet v[p]braideth the God.
Israehtes for tempting God in the wildernes. ^^'^'- ^^- ^■
Thus the diueU perswaded Christ to cast himselfe vpon
the immediate prouidence of God, in casting ^ ^
himselfe down from the temple, which was to " • 4- ■
tempt God : and this is not the meaning of the word in
this place.

A paterne of true Prayer 223

Thirdly, temptation signifieth that triall which man
taketh of man to intrap him and bring him xo tempt or
into daunger of law: so the Pharisies and intrap a man.
Herodians tempted Christ, and thus was ^««^- 22-18.
Christ tempted diuers times in the Gospell : and this is
not the meaning of the word in this place neither.

Fourthly, temptation signifieth that triall which God
taketh of man to manifest to himselfe and
others what is in him. So God tried Adam in u°in'^ma^!'^*
the estate of innocencie : so God tried Abra- Genes. 3.

T . T 1 • X •<-" 1 • Genes. 22. i.

ham m commanding mm to sacrifice his sonne :

and thus God daily trieth his children for diuers ends.

Neither is this the meaning of the place.

Lastly, temptation signifieth that triall which the
diueU taketh of man to cause him to commit j^ soiicite
sinne by his entisements, who in this respedt mantosinne.
is called the tempter : and thus the diueU Mat. 4.
tempteth man : 1. by prosperitie, 2. by ad- ?rouoked to
uersitie, 3. by example, 4. by suggestion ; sinne by
though for the most part suggestion is the ^^*^-
generaU affedtion of all the other three : for that in time
of prosperitie, and aduersitie, and by euiU examples the
diueU infuseth his temptations into our mindes, though
sometime he inspireth his temptations suddenly by
occasion of no obie6t at all : as we may sometime haue
experience by some fearfuU blasphemies, which suddenly
without any dependance of former cogitations or obie6ts
rush into our mindes : and according to this latter
signification temptation is taken in this place.
What it is to Further, we are to consider what it is to

lead into Icadc into temptation: for which point we must

tentation. know it containeth these foure particulars.

1 The leaning of the creature or forsaking the crea-
Desertion or ture, uot as though God ccascd to support and
^YthTcf^a^^ sustaine the nature or naturaU powers of the
ture. creature, but for that he ceaseth to supplie a

second grace to the first, he withdraweth his second grace :
Psai. 119. 8. this the Prophet Dauid feared, and therfore
Psai. 51. II. prayeth God not to forsake him ouerlong or
ouermuch : and to this sense the Prophet intreateth the
Lord to confirme him with a strong spirit after his lapse

224 A paterne of true Prayer

into sinne, for preuenting of future lapses. This first part
is called Desertion.

2 Deliuering ouer the creature to his owne lusts :
Deiiuering when God hath withdrawne his second grace,
t^\.f ^^^.ff the first grace is not of abilitie to encounter

to nis owne ^

lusts. the lusts of the flesh, but the lusts of the

flesh doe fight against the spirit, and ouermaster it for
the present. This phrase of deliuering vp, the Apostle
applieth to the Romanes in regard of the repressing or
Rom. I. 24. refraining grace : saying, Ood gaue them ouer
26. 28. fQ yiiQ affections, to a reprobate minde, dsc.

And after this,

3 The creature is in the power and hands of the diuell
The efficacie ^^ ^ ccrtaiuc measurc : so as he may tempt
of Satan. him and preuaile ouer him to the committing
I. CA^o. 21. 1. q£ jjjQg^ fearefull sinnes, as he did preuaile
with Dauid, and Peter, and others.

4 Vpon this foUoweth a kinde of excecation and in-

duration, when the seruant of God maketh

Excecation, i-jji • j** iiji j

induration : little consciencc ol siuue : and doth not
'''^"d"if°d sensiblie feele and perceiue Gods displeasure
nes of heart, against siuue. This was in Dauid, who con-
1^ la^ie"^ tinued in his murder and adulterie three
quarters of a yeere, in which time there was a
spiritual! mist of carnall securitie which couered his minde
and heart, which afterward was dispersed : and thus the
Lord is said adtually to blinde and harden men : as we
see in the kingdome of Antichrist, and in the old lewes,
and in Pharaoh the Kjng of Egypt ; whose ^ Thes 2 n
eyes the Lord blinded, and whose heart the Esay. 6. 10. '
Lord hardened. -^^°'^- 4- ^i-

Here a scruple may arise, viz. that seeing God blindeth
men, and hardeneth their hearts, he therefore may be said
both to be the author of sinne, and to tempt to sinne :
both which neuerthelesse the Scripture per- Psai. 5. 4.
emptorily denieth to be in God ; as being ^'^>"- 1- 13-
contrarie to his infinite goodnes. For answere whereof,
wee must remember that God may bee said to
harden and blinde, and tempt, and yet neither author'ofsin^
is the author of sinne, nor a tempter to sinne.

First, God tempteth man especially foure waies.

A paterne of true Prayer 225

1 By affli6lions, which are therfore called tempta-
tions, lam. 1.

2 By a commandement speciall : as that of Abraham,
Genes. 22. 1.

3 By prosperitie and abundance of outward things,
Prou. 30. 9.

4 By occasioning obiedts : as Genes. 3. God ob-
ie6led the apple to Adams and Eues eye : and 2. Thess. 2.
God sent vpon them strong delusions : which is to be
vnderstood in regard of the obie6t entising and deluding.
True it is therefore that God doth tempt, but he doth
not tempt to sinne : the Lords temptation may more
properly be called a probation than temptation : hee
rather doth trie what euill is in vs, than moue vs to
euill : rather he proueth what we wil doe, than stirreth
vs vp to doe any thing : wherefore wee are to distin-
guish betwixt these two words ; temptation ookimazein.
and probation : howsoeuer they may perhaps Peirazein.
sometime admit one and the same signification.

Secondly, and more fully to the purpose : God harden-
eth, Man hardeneth, and Satan hardeneth in
diuers considerations.

1 Man hardeneth his owne heart by refusing the
grace offered in the meanes of saluation : and How man
thus Christ complaineth that when hee would h^owne
haue gathered the lewes together, they would hart.

not. And thus in the Psalme the Prophet exhorteth the
people not to harden their hearts, as their
sa . 95- 7- • fathers did at Massah and Meribah : but to
heare the voyce of the Lord to day.

2 Againe, Satan hardeneth mans heart by perswading
How Satan and tempting to refuse grace, to continue in the
m^lhart. pra6lise of sinne, in impenitencie, and so by
Heb. 3. 13. consequent there is such a callion or hardnes
brought vpon a man, through the daily custome of sinne,
by the subtiltie of Satan, that all the meanes of grace
rebound backe againe, as a ball cast against a stone wall.

3 Lastly, when a man is come to this passe God hath
How God his worke also ; for he withholdeth his grace,
llS^^llfeart which he is not bound to giue except it please
Mat. 20. 15. him, he being the absolute Lord of his owne :

w. 15

226 A paterne of true Prayer

and hauing left vs to the swinge of our owne corruption,
hee notwithstanding euery day, or very often, smiteth
our hard harts with his word, with his iudgments, with
his blessings, with the motions of the spirit, or of our
owne conscience ; the which not breaking our stony hearts
to contrition (as the stone is broken by the
hammer of the workman) which is the proper
efifedl of Gods word ; by accident the heart is hardened,
as the stiddie the more strokes lighteth vpon it, the more
it is beaten together, the faster is the substance, and so
the harder : and so in his iustice and iudgement punisheth
one sinne with another, casting occasions and obie6ls
whereupon the corruption that is in man worketh to the
committing of most vile abominations : as the Gentiles
Rom. I. fell from idolatrie to sins against nature, they

2. Thes. 2. in the seate of Antichrist negle6ting the loue
of the truth, were strongly deluded by the occasion of
entising obie6ts to beleeue Ues : as namely, aU those
lying signes and fables mentioned in their Legends.
And thus God hardeneth : and in the same sense he
bhndeth.

Summarily therefore God doth thus harden the heart,
and blinde the minde, and tempt the creature, and so
leade into temptation ; but is not the author of sinne, or
tempter to sinne.

Thus much for temptation, which is the first enemie
of grace and impediment of perseuerance : now foUoweth
the second, which is euill.

But deliuer vs from euill.

Here also we are to consider two things. what is good

1 What is emll. and euiii.

2 What is to deliuer from euiU, or how God deliuereth
from euiU.

First therfore to know what euiU is, we must know
what good is, that by the opposition of contraries the
matter may he more euident. Good is of three sorts :
for there is a naturaU good, a morall good, and a good
instrument : and so by contrarietie : there is a naturaU
euill, a moraU euill, and an euiU instrument.

A natural good is whatsoeuer God hath at the first

A paterne of true Prayer 227

created : so the Lord saith that all his works were good :
which must needes be vnderstood of that Anaturaii
natural! goodnes, that is, of the good essence good.
and quahties wherewith God indued his ^'^"'^^' ^' ^'"
creatures: for the beasts, and the plants, the foules and
fishes, the heauens and meteors, the earth and metals are
onely good in respe6t of their essence and qualities, for
they are not capable of vertue or vice, seeing that God
neuer gaue the law morall vnto them.

A moraU good is whatsoeuer quahtie is in the reason-
ab[l]e creature agreeable to the law morall, a moraii
commonly called the tenne commandements : |°°^; j 21.
as also whatsoeuer qualitie is in man agreeable MicaL 6. s.
to the Gospell, the summe whereof is repentance and
faith, which are quahties supernaturall infused into
man.

A good instrument is whatsoeuer God in his mercie
and loue to his children vseth as a meanes to a good
procure the good of his Church, though it be instrument.
the diuell, though it bee sinne, than which there is not a
greater euiU ; yet it is not summum malum : for that
God vseth sinne as an instrument of good, and ^j » g
therefore sinne is not absolutely euiU, for it
hath a respe6t of good. It is euery way euill in it selfe :
but God which is infinitely good turneth euiU ^o
good, and briageth hght out of darknes : yea ' °^' '^'
further whatsoeuer God vseth as an instrument of his
glorie in his mercie and iustice is instrumentally good:
and so there is no summum malum, though there be
summum bonum.

We see the kindes of good : let vs see also the kindes
of euill.

A natural! euill is whatsoeuer is opposed to a natural!
A naturau good : and that is commonly called malum
euiu. poence, the euill of punishment : namely,

whatsoeuer serueth for the ouerthrow and destru6lion of
Gods creature, that which God created secondarily after
the fall : thus the Prophet saith dire6lly that
say- 45- 7- Qq^ created euill as well as good, ttiat is,
punishments and afflidtions of all sorts, as pouertie,
deformitie, sicknes, famine, death, damnation : and

15—2

228 A jaaterne of true Prayer

whatsoeuer other euill serueth for the execution of Gods
iustice vpon those that violate the iustice of God.

A morall euill is whatsoeuer is opposed to a morall
Amoraii good, namely sinnes of all sorts, whether

«"'"• against the decalogue or the Gospell, com-

monly called malum culpce : and this is the fountaine of
the former euiU of pamishment : for if there had been no
sinne, there had been no iudgements, no punishments
prepared for sinne.

An euiU instrument is, whatsoeuer God in iustice and
An euill wrath agaiust sinne and sinners turneth to

instrument. ^j^g j^^^ pf ^^j^g sinuer : thus the diueU, the
Prou. I. 32. world, riches, honour, pleasure, the word and
meanes of grace, are tm-ned to bee instruments of Gods
wrath, and so of euill to the wicked : for as God doth
turne euill to good to them that feare him, so he doth
turne good to euil to them that hate him: for among
things created by God, or deuised by the creature, there
is nothing absolutely good, or absolutely euiU, but euery
good may haue some relation of euill, and euery euill may
haue some respe6t of good. Thus wee see what euill is in
generall, but more specially wee must know that there
is furthermore the euill of euill : which although it bee
generally suggested in the former distindtion of good and
euiU, yet neuerthelesse here must more distin6tly bee
noted. Wherefore we must obserue also that there are
foure combinations of good and euill, which are these
following.

1. The good of good. 2. The euiU of good.

3. The good of euiU. 4. The euiU of euiU.

The good of good is that fruite or commoditie which
Gods children reape by aU the gifts of God ; The good of
as the benefit of health and wealth, peace and sood.
hbertie, the word and all the meanes of grace, whereby
the godly man is not only comforted and refreshed in his
bodie, but fm-thermore fed and nourished and strength-
ened in his soule to conuersion and saluation.

The euiU of good is that hurt and detriment which the
wicked reape by all the gifts of God aforesaid, The euiU of
as that not onely their life, health, peace, sood.
libertie, wealth and prosperitie in the world, but also all

A paterne of true Prayer 229

the meanes of grace and saluation becommeth the bane
and poyson both of soule and bodie to their euerlasting
damnation another day : that although the wicked are
nourished by their meate, and cured by their physicke,
and instru6ted and reprooued by the word, &c. yet there
is a secret poyson therewithal! infused into their soules,
which shall another day in Gods appointed time burst out
to their vtter ouerthrow.

The good of euill is that good which the Lord as a
skilfuU Physition gathereth from the afflidtions The good of
and sinnes of his children, as it were a purga- *"'"•
tion out of poison : for God can and doth expeU one sinne
with another, and many sins with affli6tions : as a father,
corre6ling, and amending the faults of his children by
correction.

The euill of euill is that damage which the wicked
sustaine by falling into sinne, and the punish- The euiu of
ment thereby deserued, which is that thereby «"'''•
their damnation is increased, for a great measure of wrath
is heaped vp by their sins, and a greater number of sinnes
are committed by their afflidlions. Thus we see what
euiU is : and by contrary what good is.

Now foHoweth the second thing, which is how God
dehuereth from euill : which in part may be ^^^ q^^ jg.
conceiued by the former distinctions. Yet liuereth from
thus much for the present purpose God de- ^"' "
liuereth vs from euill four waies.

First, by preseruing vs from committing of sinne.

Secondly, by freeing vs from iudgements due to sinne.

Thirdly, by freeing vs from the hiirt of sinne and
affliction.

Fourthly, by turning aU those sinnes which we com-
mit, and the afflictions which we sustaine, to our good.

This may sufflce for the second generall poynt to bee
considered in this petition, viz. the meaning of the words.

Now foUoweth the third generaU, which should be the
supplication : but because the petition is propounded
negatiuely and by way of deprecation, as none of the rest
are, therefore it shall be conuenient to alter the order
formerly propounded, and to speake in the third place of the
deprecation, annexing in the fourth place the supphcation.

230 A paterne of true Prayer

3 The things that wee pray against are these fol-
lowing.

1 Temptation, but not absolutely against temptation,
The depreca- but SO far forth as it is a means to draw vs
last petition ^way from God to commit sinne : and so the
Against Apostle Paul prayeth, that the pricke of the
2^"col'.°i2. 7. fl^s^ might be remoued from him, which he
8. tearmeth the AngeU of Sathan, because that
the diuell sent it for a diuelish end, howsoeuer God sent
it for his humiliation and humilitie : by temptation in
this place, vnderstand solicitation to sinne.

2 Affli6lion, but not absolutely against it neither :
Against o^lj SO farre forth is it lawfull to pray against
affliaion. affli6tions, as they are the punishments of
sinne, the curse of God, meanes to driue vs to impatiencie,

or to take Gods name in vaine : so Aqur
prayeth against pouertie, which is one kinde
of affli6lion.

Here before we proceede any further, two questions or
doubts must be discussed and resolued and that ioyntly,
each depending of other.

1 Whether it be lawfuU to pray for a temptation or a
crosse.

2 How farre forth it is lawfuU to pray for or against
temptations and affli6tions.

It may seeme at the first sight, that seeing the ende
of temptation is to prouoke vs to sinne, and .

the end of afiii6lions are to destroy the beiawfuV,
creature, that therefore it is vnlawfull to pray and how far

»,, .. ., • T^ -, foorthtopray

lor them. Agame, it may m uke manner bee for or against
thought, that seeing through temptations God ^ffliaion *"**
worketh much good vnto vs, and that through
affli(ftions God teacheth vs and nurtereth vs in his law ;
therefore it is very lawfull to pray for a temptation and
afflictions. There is a triple solution of this doubt : some
say thus.

1 That seeing temptation and affli6tion are in their
owne nature the meanes and punishments of sinne, there-
fore in no case we are to pray for them, but against them :
for God forbiddeth vs to pradlise any thing that is a means
of sinne, and therefore consequently he willeth vs to pray

A paterne of true Prayer 231

against all the meanes of sinne, as temptation is : and
seeing affli6tions in their owne natvire and first institution
are Gods plagues vpon sinners, we are to auoide them by
all meanes possible (as we doe) and so to pray against them.

2 Others distinguish and answere thus, that we are
neither to pray for them nor against them, but to commit
our selues to Gods prouidence and will, to bee ordered as
hee thinketh best, and if afili6tions befall vs with tempta-
tions, to san6tifie them by prayer for our san6tification.

3 Lastly, others are dire6tly of opinion, that it is
lawfull, yea needfull sometime to pray for temptations
and afflidlions, for that they are both a part of our daily
bread, though not of the body, yet of the soule. In this
diuersitie of opinions it is very hard to finde out the
trueth, by keeping a meane betwixt them, which must bee
done, otherwise the doubts cannot be dissolued : we must
know therefore for euidence sake, that we reade in the
Scriptures that Gods seruants haue alwaies prayed against
temptation and affii6tion ; so the Apostle prayed against
the pricke of the flesh, so the wise man prayed ^.Cor.iz.y.s.
against pouertie : wee reade also on the other ^'■"m- 3°- 9-
side, that the Prophet Dauid reckeneth afflic- <s.*94."|.' ^^'
tion good for himself e, and the man blessed ^'"^- ^- ^■
whom the Lord corre6teth : and the Apostle lames
willeth vs to account it a matter of all ioy to bee tempted
and afflicted (and it is probable if that Adam had neuer
fallen from grace, he might haue been assaulted with
temptation ; and why may not the diuels sometime
tempt the good Angels, as well as they tempted Christ ?
Especially if temptation be onely the propounding of an
euiJl obie6t to the vnderstanding with a reason to enforce
it.) There being then a kind of repugnancie in these two
pradtises of the holy men in Scripture, some praying
against temptation and af&idtion, others accounting afflic-
tion good for them, and exhorting to reioyce in temptation;
they must be reconciled by the change of the respe6t, for
howsoeuer in the Scripture there may be a shew of
repugnancie, yet indeed there is none. Therefore in one
respe6t Gods children prayed against temptation and
affli6tion, in another respedt they accounted it a blessed
and ioyfull thing to bee tempted and afiii6ted.

232 A paterne of true Prayer

Temptation is to be considered according to Gods
Gods purpose purpose, and according to the diuels intend-
SathTns^*'°"' ^^'^^ '• ^rod purposeth temptation to our
intent in good, Sathan intendeth our hurt. Againe,

temptation. temptation must be considered with the effe6l
that the diuell produceth through the temptation, and with
the effect which God worketh thereby : Sathan by the
temptation produceth sinne, the Lord he effedteth grace
vpon sinne : therefore we must, and the seruants of God did
pray against temptation according to the diuels intent and
worke : and intreate the Lord to tturne the diuels effedt
produced, to our good as God intendeth and worketh.

Againe, affli6tion is to be considered as God first
Affli<ftion is a infli6ted it, and as he afterward corredted it ;
Afflifti^n^s'a ^® inflidled it as a punishment for the destruc-
correaion. tion of the creaturc, but he hath since in
mercy to his children, altered it for the corredting and
bettering of them : in the former consideration the
seruants of God prayed against it, in the latter they
reioyced in it, and accounted themselues blessed by it.
To make answere therefore dire6tly, wee may in some
sense pray against affli6tion and temptation, but in no
respedt pray for them : yet when we are exercised by
them, finding in our selues the markes of ele6tion, we
may reioyce vnder them : pray God to worke his worke
in vs by them, and so labour to become blessed by meanes
of them ; for it will not follow by good consequence, that
because good redoundeth to vs by them, that therefore
wee must pray for them ; for by like proportion it should
bee concluded, that seeing through sinne God worketh out
our good, we should pray that we might faU into sinne,
which is a thing most absurd and irrehgious. In briefe,
whatsoeuer is properly the meanes of our good, wee are
bound to pray for, but that which is the meanes of our
good by accident we are not to pray for, but hauing
reaped good by it through Gods mercy, to blesse him for
it : and when we are exercised by it to intreate his
blessing by meanes of it. And thus in some measure
these doubts are cleered, whether it be lawfuU, and how
farre forth to pray for, or against afflidlion and tempta-
tion. Now we are to proceede in the deprecation.

A paterne of true Prayer 233

3 Desertion, Gods forsaking the creature, is a thing
that wee especially pray against in this place : Against
that God would not withdraw second grace desertion.
from vs.

4 Lapse into sinne, which followeth vpon Gods for-
saking of vs, for then we being in the hands Against lapse
of the diuell, and our owne lusts, they will into sinne.
tyrannise ouer vs.

5 Gods hardening the heart, and blinding A?^"^* ^j""**
the minde, which is a spirituall iudgement minde"lnd^
inflicted by God vpon them that customably ^ardningthe
liue in sinne.

6 Apostasie or backsHding, which is when Against

a man reuolteth from a former measure of utb. 3/12.
knowledge or grace, or profession : Apostasie ■^^">'- *• 5-
is either partiall, or totall.

Partial] Apostasie is when a man in some poynt of
dodlrine erreth, whereas before he held the trueth, or
when a man leeseth some grace, or measure of the same
grace wherewith before he was indued : or when a
man falleth away from the profession of the trueth to
Gentihsme, &c. Hymeneus, and Philetus, & ^ j^^ ^ ^o
Alexander, were Apostataes in part, erring 2. Tim. 2. 17.
concerning the resurrection : Dauid fell from ^^'
some measure of grace receiued, and therefore he prayeth
Psai. 51.8. that God would restore to him ioy and gladnes
^^- which he had lost. Demos he imbraced the

present world, and fell from his profession to be a GentUe
againe ; thus did diuers in the Primitiue

2. Tim. 4. 10. ^V 1

Church.

Totall Apostasie is, when a man falleth away from all
the trueth, and grace, and profession of the trueth, as
luUan the Apostata did : hitherto appertaineth the sinne
against the holy Ghost.

Against ^ Punishments of sinne of all sorts,

punishment whether tcmporall and bodily, or spirituall and
of all sorts. eternall, euiU conscience, Hell, and so forth.
Against hurt 8 Hurt through iudgements.

of au sorts. 9 Hurt through lapse into sinne.

10 Hurt through the meanes of saluation, and pros-
peritie.

234 A paterne of true Prayer

11 Diuell, that God would tread Sathan vnder our
Against feete, that hee would restraine and limit his
Satan. power and malice.

12 World, which is the euiU examples of the world :
Against the the flattering intisements, and f earef uU threates
world. thereof.

13 Flesh, which is the lust and concupiscence of our
Against the heart, wMch continually stirreth it selfe vp,
flesh. and fighteth against the spirit, that God would
represse it, mortifie it, and so subdue it, that it preuaile
not against vs.

Here a question is to be handled, whether it be lawfull
Whether it to pray against death ? The Apostle answer-
be^iawfuUto Q\]y^ jf (g appointed to all men to die once : and
death. therfore to pray against death absolutely is

Heb. 9. 27. vnlawf uU : yet there are certaine circumstances
in death, against which it is lawfull to pray. As for example :
It is lawful! Death is of it selfe a curse of God seruing to
agaiiS a destroy the creature ; so f arre forth we pray

cursed death, against it : death is the entrance to hell ; so
farre forth we pray against death. Againe, death some-
time befaUeth a man suddenly, that he can haue no time
to set his house in order, to admonish his wife and children
and seruants to feare God : if hee bee a Minister, can haue
no time to call for the brethren to exhort them : or if he
be a King, can haue no time to take order for weightier
matters of y^ Church or Commonwealth : in these respe6ts
it is lawfull to pray against sudden death ; but not simply
against death, nor against sudden death, nor How it is
in aU respe6ts against sudden death : for if i^^^lgainst
any person vpon presumption of time to sodain death,
repent at the last houre, still continuing in his sinnes al
his life long, do pray against sudden death, his prayer is
sinfull : for euery man should so leade his Hfe, as if God
should call for him at a moments warning, he were in
some measure prepared for the Lord.

4 These are the things that wee pray xhesuppiica-
against in this petition. The things that we tionofthis

j; p n petition.

pray tor follow. ^

1 Strength to resist temptation, and to perseuere and
continue. Now because our enemies are many, and

A paterne of true Prayer 235

mightie, and subtill, and euery way furnished for the
assault, therfore wee had neede also be fur- Perseuerace,
nished with all that spiritual! armour which or strength
the Apostle prescribeth : the parts whereof temptation!
are these following. Some seruing for our Ephes. e.
defence : as namely,

1 Sound do6lrine, which is the girdle of Veritie.

2 Vpright life, which is called the breast-plate of
righteousnes.

3 Patience in afflidlion, called the shooes of the
preparation of the Gospell of peace.

4 Faith in Christ lesus, compared to a shield, whose
vertue is to quench all the firie temptations to despaire of
Gods mercie.

5 Hope of life euerlasting, called a Helmet for the
head. Others seruing for offence of the enemie : as
namely, 1. The word of God, that is, sentences of holy
Scripture, which dire6tly cut the throte of sin and tempta-
tion, like a sword. 2. Prayer of all sorts, with the
properties thereof : watchfulnes and perseuerance, which
are so many spiritual! darts and speares to put the enemie
to flight, and to abandon the temptation.

2 That God would turne our affii6tions to our good :
now that good which wee desire to bee wrought Good through
in vs through afflidlion is manifold. affliaion.

1 HumiHation: which is to cast downe our selues
vnder the mightie hand of God, corredling vs for our
defaults.

2 The denial! of the world and the pleasures of sinne.

3 The sighing for the inheritance laid vp in store
for vs.

4 Wisedome to preuent the mahtious persecutions of
the wielded, which through want of circumspe6tion haue
befallen vs.

6 Triall, purging, and refining our faith.

6 Patience and constancie.

7 Instru6tion to the obedience of Gods commaunde-
ments.

8 Preseruation from condemnation with the world.
All these fruites, and diuers other particulars the word

teacheth to be wrought in vs through afflidlion.

236 A paterne of true Prayer

Good through 3 That God would turne our sins to our

sinne. good : which the Lord performeth diuersly,

viz.

1 By reuealing vnto vs our wicked and corrupt
disposition, that we are readie to fall into most grosse
sinnes, if he doe not support vs euery moment with his
grace.

2 By discouering our owne infirmitie and disabilitie
that we are not able to resist the least, much lesse the
great assaults of our spirituall enemies : and so we taking
notice by lapse into sinne of our owne wickednes and
weakenes, we may learne,

3 To detest our selues for our sinning nature.

4 To renounce all confidence in our selues, and our
strength.

5 To relie oiir selues whoUy vpon Gods power and
his might in the time of temptation.

AU these particulars are most apparant in the examples
of Dauids and Peters faUes, compared with their writings.

6 The Lord doth discouer vnto vs by lapse into sinne
the subtilties and sleights of our spiritual! enemie ; the

Apostle hee calleth them the methods, and

many waies which he hath to circumuent and

deceiue vs : for the diuell can vpon a very slender occasion

procure a lapse into some grosse sinne : as Peter vpon the

speech of a maide denied Christ.

7 The Lord doth afioord vnto vs much experience,
both of his mercie and goodnes in pardoning our sinnes,
as also to recouer our brethren fallen by like occasion into
sinne, and to comfort them.

8 The Lord teacheth vs the spirit of meeknes and
mildnes toward others that are through infirmitie ouer-
taken with sinne, that wee bee not too seuere censurers
of them, considering our selues and our manifold lapses
into the same sinnes.

This and much more good God worketh out for vs by
oiu" sins : all which must teach vs euerlasting thankf ulnes.

5 This may serue for the supplication : the thanks-
giuing now followeth, which may easily bee jhe thanks-
gathered from the former parts. Thus also gluing of this
the petitions which respedt our good are p^*"*'""-

A paterne of true Prayer 237

handled : and so the second part of this prayer is ended,
viz. the matter.

Now followeth the third part of the Lords prayer,
which is the conclusion or shutting vp of the prayer, in
these words :

For thine is the kingdome, the power, and the glorie for
euer : Amen.

Although this conclusion be not extant in the Latin
copie of the old translator, yet it is in the The conciu-
Greeke : and the Greeke being more ancient f'"" °f ^^^

1 1 -r 1 • 1- 1--11T Lords prayer.

than the Latin, as being the originail, the
Latin being onely a translation and not canoni- conciuSon be
call, in reason the Greeke is to be preferred canonicaii.
before the Latin : and so this clause being in the Greeke,
we wiU take it as part of Canonicaii Scripture, and so
handle it, notwithstanding that the lesuite auoucheth the
contrarie : for his conie6ture is, that it might bee added
in the text of the Euangehst, because that the Greekes
vsed to adde it in their Liturgie to the end of the Lords
prayer. But this is a very simple conceit for so learned
a man, to auouch that a whole sentence might creepe into
the text of CanonicaU Scripture, who durst bee so bold to
adde it ? or who would be content to receiue it for
CanonicaU, if any man durst be bold to insert it into the
text ? But let his dreame goe : and let vs consider of it
as a part of the Lords Prayer.

This conclusion containeth generally the manner of
making our prayers to God, as also the manner of ending
our prayers which wee make : for euery seueraU petition
must haue the matters expressed in this conclusion : or
else it is not made in due and right manner as it ought to
bee : wherefore this conclusion must bee vnderstood in
euery petition ; as must also the preface.
Feruencyis The manner of making and ending our

the summe of praycrs, expressed in this conclusion, may bee
ciusSn.' vttered in one word, Feruencie, as S. lames saith :

lam. 5. i6. /^/j,g feruent prayer of the righteous auaileth : the
word which the Apostle vseth signifieth such a prayer as
Energou- is efifeft;uaU, operatiue, working : for the inner
!^^"^' man must not be idle in time of prayer,

uencie \l' Feruencie therefore is the inward operation of

238 A paterne of true Prayer

the soule in the time of prayer : euen as a pot boyleth and

seetheth by reason of the fire put vnder ; so the soule of

a man, moued through the spirit of God, as it were a hot

fire within his bowels, must conceiue inwardly

Rom. 8. 26. 1 ■ 1 1 1-1 J. 1

such sighes and groanes which cannot be
expressed, which maketh a feruent and effedtual prayer.
This feruencie then is, when all the faculties of the
minde and reasonable soule are occupied about the
matter of the prayer : the vnderstanding conceiueth
matter and inditeth, the memorie remembreth things
needfull, the will hartihe wisheth things necessary, the
a£fe6tions stirring themselues according to the seuerall
matters conceiued in the prayer, sometime reioycing,
sometime mourning, sometime fearing, sometime hoping,
sometime hating, sometime louing, and so foorth as
Parts of fer- ^^^ matter varieth : this in generall is
uencie: feruencie, which hath two parts here ex-

faith, desire, pressed. The first is faith and assurance and
confidence, Fiducia. The second is earnest and vehement,
and ardent desire, Votum.

The first is the principall worke of the vnderstanding :
the second is the principall worke of the wiU : the other
two parts of the soule being the handmaides of these ; for
the memorie ministreth to the vnderstanding, and the
affedtions are seruiceable to the will : the conscience is
compounded of them aU.

Faith, the first part of feruencie, is expressed in the
conclusion by certaine arguments which shall of faith in
be handled afterward : something first in player.
generall of faith.

Faith is necessarily required to make a feruent prayer :
the Apostle therefore calleth it the prayer of Faith is
faith ; and further auoucheth that the man "rayer^"^ '"
that doubteth, shall obtaine nothing at Gods lam i.' 6. 7.
hands : not as though any man could pray without some
doubting and vnbeleefe ; but the Apostles meaning is of
such doubting which raigneth in the heart, as may
appeare by the text : also our Sauiour Christ requireth
faith plainly if wee wiU obtaine ; and wee ,^ ^
shall obtaine if wee haue faith. Now wee
must alwaies remember that faith is grounded vpon Gods

A paterne of trite Prayer 239

word, and Gods word is his will, and so our faith must
be grounded vpon his will : wherefore if wee Faith is
aske any thing in faith, according to his re- Ipon'oods
uealed will, we shall obtaine. Now Gods will will,
is in generall this, to grant vs euery thing that Psiim. 3^/'*'
is good : if it bee euiU, it is not his will nor ^°-
promise to giue it : and many things are good for vs which
seeme euill vnto vs ; and many things are euill for vs which
seeme good vnto vs : wherefore we must not define good and
euiU after our owne fancies, but as the truth is : ^ distinftion
God knoweth best what is good for vs, and of good &
what is euiU for vs : herein therefore we must ®"'''
submit our wils to Gods will ; alwaies being faithfully
perswaded that God wiU graunt at our prayers euery thing
good for vs. And although the new supporters of Poperie
(the lesuites I meane) auouch that such a faith is not
needf ull : vet the word of God, which is the ^. „

I Tifn 2 8

ground of euery sound do6trine, teacheth vs
thus much, and therefore wee ought to build our house
thereupon, as on a sure and stedfast rocke, ^
rather than vpon the sandie conceits of popish
teachers. For whereas it is alleaged by them that Dauid
2. Sam. 12. when hee prayed for the Hfe of his childe,
22- doubted whether God would giue him hfe yea

or nay : it may bee answered two waies : First, Dauid
did not weU to pray for the hfe of the childe,
*'^^' ^'^' seeing it was expressely signified to him before

of Nathan that the childe should die : for so doing his
prayer was against Gods wiU reuealed. Secondly, it being
a temporal! blessing, Dauid ought to aske it conditionally
if it were good ; and so his assurance might be certaine
to obtaine it : but Dauid seeing it not good for him,
presently after the death of the childe is comforted, as
hauing obtained all that he askt. It appeareth therefore
that faith is requisite in prayer, namely such a faith as
doth assure a man certainly to obtaine euery good thing
Faith to oh- hee asketh. This faith ariseth from iustifying
p^fye°"Lis- faith, and is a necessarie consequent thereof :
ethfrom for a man beleeuing in Christ lesus for the

faith^^'"^ pardon of his sinne, is also assured that God
will giue him all other good things : so the Apostle

240 A paterne of true Prayer

reasoneth ; If God giue vs Christ, how shall he not giue vs

with Christ all other things that shall be good

Rom. 8. 32. ^^^ ^^ g g^ Christ promiseth, that the kingdome

of God and his righteousnes shal bring all other things
with it as appurtenances. This may suffice for the
general! view of faith.

Now more specially, faith is supported by one argu-
Gods king- ment principally, [thine is kingdome,] which
dome. may be framed after this forme.

Euery good king wiU prouide, not onely for the ad-
uauncement of his kingdome, for the obedience of his
lawes, and for his honour and glorie ; but also for the
good and welfare of his subie6ts, in soule and body.

But thou Lord, art a good King, for the kingdome is
thine.

Thou therefore wilt prouide, &c.

This argument doth either dire6tly or indire6tly con-
firme our faith for the obtaining of all the sixe petitions,
as may easily be perceiued : dire6tly it confirmeth our
faith in the second, but indiredtly and by consequent in
all the rest.

This kingdome of God, which is the ground of the
argument, is amphfied by three arguments :

1 It is a powerful! kingdome. [thine is power.]

2 It is a glorious kingdome. [thine is glorie.]

3 It is an euerlasting kingdome. [for euer.]

And so there are three other arguments whereby our
faith is supported for obtaining the petitions.

The second argument therefore which is taken from
the power of God is added necessarily as an p^^^^ ^j
answere to an obie6lion, which might be Gods king-
opposed thus : though God be a king, yet ^°^^'
except he haue power to subdue his enemies, the ad-
uauncement of his kingdome shall be hindered : the
answere whereof is, that as God is a king, so he is
omnipotent, able to conquer aU his enemies that shall
rebell against him : and so this argument taken from Gods
power may thus be concluded. A king that is of abiUtie
will aduance his kingdome, cause himselfe to be honoured,
cause his subie<5ts to obey his will, and prouide for the
outward prosperitie and inward felicitie of his subie6ts:

A paterne of true Prayer 241

God he is of abilitie being a powerful! king :

Therefore he will prouide for his honovir, &c.

The third argument is taken from the glory ciory of Gods
of Gods kingdome : kingdome.

Where first, consider the meaning of the words : Thine
is glorie : that is, 1. Thou hast made al things for thy
glory. 2. The things we aske are meanes of thy glory.
3. The things we aske shall by vs be referred to thy
glory : and so the conclusion followeth : Ergo, graunt vs
these things which we aske in these petitions.

Secondly, let vs also consider the argument framed
thus, diredtly confirming our faith for the first petition.

That which is most deere to thy seKe thou wilt pro-
cure :

But thy glory is most deere to thy seHe :

Therefore glorifie thy selfe by vs or in vs, or giue vs
grace to glorifie thy name.

Indire6lly it confirmeth our faith in all the other
petitions after this manner.

Thou Lord wilt further all the meanes of thy glorie :

But the enlarging of thy kingdome, the obedience
of thy will, our daily bread, remission of sinne, and per-
seuerance in grace are meanes of thy glory :

Therefore Lord we are perswaded thou wilt cause, &c.

The fourth argument wherby our faith is strengthened.
The etemitie ^ taken from the eternitie or euerlasting con-
ofGods tinuance of this kingdome, and of the two

kingdome. other properties thereof, mentioned in the
second and third arguments : for the kingdome, power
and glory of God is euerlasting, or Gods powerfull and
glorious kingdome is eternaU, and that in a double respe6t :

1 In themselues, for that they neuer haue end :

2 In the faithfuU, who doe and will euerlastingly
remember and magnifie the Lord, the most mighty and
glorious king.

This fourth argument is framed after this manner :
If thy kingdome, power, and glory shall euerlastingly
be remembred and magnified by vs, as it is euerlasting in
it selfe : then grant these our praiers which are means
thereof.

But by granting these our petitions, we shall be

w. 16

242 A paterne of true Prayer

prouoked to procure the euerlasting remembrance of thy
kingdome, power and glory, by om" selues as long as we
hue, by our holy seede after vs, and for euermore in thy
heauenly kingdome.

Therefore we are perswaded thou wilt graunt vs these
our petitions.

Thus our faith is supported and strengthened by
Faith is arguments, which are vsed not to perswade

supported: God, who is vnchangeable and immoueable in

God IS not . . ' ° - ,

perswaded by his purposes ; Dut to pcrswadc vs, who are of
arguments. httle faith, and scarse beleeue God himselfe,
and therefore haue need to find out in our selues strong
arguments, as it were maine pillars to support our faith, as
it were a crasie house ready to fall to decay continuaUie.
Desire, a part The secoud part of f erueucie is desire, which

of feruency. jg expressed in the word, Amen.

As faith is the principal! worke of the vnderstanding,
so desire is the principal! worke of the will in regard of
that which we want : and as faith may well be compai-ed
to the hand or arme, lajdng hold vpon blessings, so desire
may be compared to the brawne or sinewes of the arme
or hand, the instruments of strength, whereby wee holde
fast that which we apprehend. This is ex-
pressed by Matthew in very significant and '^ • 7- 7-
forcible metaphors : Aske, as a begger doth to get an
almes : Seeke, as one with a candle looketh for a iewell
lost vpon the ground : Knocke, with strength and force
to get open the gate of Mercie. The word whereby desire
is expressed in an Hebrue word, and it signi- what Amen
fieth, verely, truely, certainely, so be it, let it bee ^°^^ signifie.
so: Lord I desire it might be so as I aske. And this may
afford an argument for the confirmation of our faith to
obtaine, taken from the trueth of God framed in this
forme.

Thou Lord art a God of trueth, thou art true in all
thy promises ; thy promises are yea and Amen con-
Amen : thou art Amen, the faithfvill and true taineth an
witnesse : thou keepest fidehtie for euer : supp^t'our"

But thou hast promised to grant the peti- *^'*^-
tions of thy seruants made in f eruencie of desire and faith :

Therefore grant these our petitions so quahfied.

A paterne of true Prayer 243

Thus the manner of making our prayers is taught vs
in the conclusion of this prayer, which is feruencie in the
two parts thereof, faith and desire. Now contrary to
feruencie is coldnes in prayer, whereof something briefely
must be spoken, that contraries may be more coidnes in
perspicuous by their opposition. A cold prayer,
prayer is either when a man vnderstandeth not that which
he bableth with his Hps, or hath no assurance to obtaine
that hee asketh, or regardeth it not in comparison ; or
prayeth lining in sinne vnrepented of : for all these con-
ditions are as it were colde water cast into a boyhng
caldron, which boyling before through heate, now ceaseth.
The Apostle lames compareth such prayers to
wanes of the sea, tost to and fro with the wind, '^"^' ^'
and at length are consumed into froth, or beaten in peeces
vpon the rocke : for although perhaps a cold prayer may
A cold prayer swell in great and eloquent words, and roare
obtaineth with pitifull complaints and outcries, and be
nothing. tumbled vp and downe in the mouth by

repetitions, or in the mind by imagination ; yet at the
length the winds of wandring thoughts, faint affe6lions,
or grosse ignorance driueth them vpon the rockes of
presumption, doubting, despaire and impenitencie, and so
suddainely they are dissolued into froth, and consumed
into nothing.

In briefe therefore to conclude this conclusion : wee
must striue and wrastle with the Lord in time of prayer,
Genes. 32. 24. as lacob did with the Angell, holding him fast,
Hosea. 12. 4. j^q^ letting him goe tUl he blesse vs, tiU he
change our names, and caU vs Israel, men preuailing with
God : that so after our prayers we may find spiritual! ioy
and comfort, and incouragement in all our waies, which
is the fruite of feruent prayer.

Here should bee the end of this treatise, but that there
are certaine extrauagant questions to bee discussed, which
could not be referred to any one proper place of the former
method, and yet containe matter very profitable, though
onely probable and consisting of vncertainties and con-
ie6tures for the most part. The questions, with their
answeres, are briefely these following.

1 Whether Christ euer prayed the Lords prayer ?

16—2

244 A paterne of true Prayer

The answere : It is probable that Christ did pray the
Whether Lords prayer himselfe, for himselfe and for

t'heTor^dT^^'' ^^ • ^^^ although the expositors say that the
prayer. word Father is Naturce nomen, non personce :

that is to say, common to aU the three persons, not proper
to the first person : and therefore it would follow, that
if Christ prayed this prayer, he should pray to himselfe :
yet if it be said that the word Father may be either proper
to the father, or common to all the three persons, or both ;
there will no absurditie follow, and the obie6tion is
answered. Againe, if it be obie6ted further that Christ
should pray for the pardon of sinnes, he hauing committed
no sinne, thereby giuing occasion to thinke that he had
sinne : the answere will be very indifferent, that Christ
might vse that petition as an instrument of intercession
for vs, and not as a petition for pardon of his sinne,
prescribing it neuerthelesse vnto vs for a prayer of remis-
sion who had sinned : or else it might be answered, that
Christ being the suretie might intreate God to pardon his
sinnes, not the sinnes which he had committed, but the
sinnes which were to him imputed : or the petition being
dehuered pluraUy, (forgiue vs) it may bee Christ prayed
for both : and there was no doubt of misconceit in his
Disciples, to whom hee priuately expounded doubtfuU
matters : and if the matter bred any misconceit in the
other auditors, it was through their own corruption and
ignorance, and therein the Lords iustice might appeare
in blinding their mindes and hardening their hearts, as
himself teacheth, who oft times spake obscurely and
ambiguously.

2 How oft Christ vsed the Lords prayer ? and how ?

The answere of this question is partly cer- How oft
taine, partly probable. It is certaine that Pjf"''L 'd*^
Christ vsed the Lords prayer twice : first, he prlyerl^and
vsed it when he taught the do6lrine of prayer : ^°^-
and so Matthew hath propounded it as a part of the sermon
in the mount. Secondly, he vsed it when he taught his
Disciples a forme of prayer, according to the example of
lohn, who taught his Disciples a paterne of prayer, and
this was presently after Christ had ended his prayers
in a certaine place, as lAike reporteth : whence in all

A paterne of true Prayer 245

probabilitie it may be colle6ted, that Matthew prescribeth
this prayer one way, and Luhe another : for in Matthew
Christ taught the do6trine of prayer, and so it is dog-
maticall in Matthew : Luke saith Christ taught a prayer :
for his words are. When ye pray, say: and so it is pra6tical :
so that Christ taught it both for a prayer which his
Disciples might vse, and for the do6trine of prayer, which
his Disciples might teach. Againe, it is probable that
Christ neuer vsed this prayer but twice, although it cannot
be demonstratiuely proued ; onely this conie6ture we
haue, that whereas Christ maketh diuers prayers to his
Father in the Euangehsts, this is not mentioned, nor any
petition of it in so many words, and the Euangehsts neuer
name it elsewhere by any speciall name, and the Apostles
in their writings neuer make mention of it : but when
they pray in their writings vse other formes, though stiU
they keep themselues within the compasse of the matter
and affedtions of this prayer (which we call the Lords
prayer, both for that it was composed by Christ and
vsed by him :) hence therefore it foUoweth probabHe,
that the Apostles neuer tied themselues to the words of
this prayer, but varied vpon occasion. Briefly then,
Christ vsed this prayer twice : but it cannot certainly be
determined whether he vsed it oftner : neither can it be
proued that the Apostles vsed it often.

3 Whether Christ spake all and onely the words of

Whether *^^ ^^^^^ prayer ?

Christ spake The answere is onely conie6luraU : for it can-

tte^ords^of ^°* ^^ proucd that he vsed the very words set
the Lords downe by the Euangehsts : the reason is, for
prayer. ^j^^^^ ^j^g Euangehsts vse to set down, not aU and

onely the words which Christ spake, but the summe and sub-
stance of them : and if it be graunted that the Euangehsts
haue done it in other places, why may they not doe it in
this place ? especially seeing the Euangehsts doe differ
in words in reciting many of Christs speeches, as namely
Mat. 5. 3. of the Beatitudes : Matthew maketh eight,
Luk. 6. 20. Luke reciteth but foure : and Luke expresseth
the contrary woes, and Matthew doth omit them : whence
this may in al hkelihood be colle6ted, that Christ vsed
diuers other words by way of exposition to the Beatitudes,

246 A paterne of true Prayer

and so by consequent to the petitions of the Lords prayer :
and wee see diredtly that Christ expoundeth one petition,
viz. the fifth : and why might he not also expound others ?
seeing that other petitions are as hard to bee vnderstood
as that : and this doth not any whit call into question
the truth of Canonicall Scripture, but doth rather com-
mend vnto vs the spirit of wisedome and truth wherewith
they spake, in that diuers writers differing in words, stiU
agree in matter and substance of do6trine. Vpon this
question and answere dependeth another like vnto it, viz.

4 How the Euangelists Matthew and Luke jj,g ^^^^_
differ in rehearsing the Lords prayer ? Matth. 6. ence betwixt

Luk. 11. f„tfr'"'

For answere whereof wee are to consider repeating the
what the Papists say. They make a very ^°'^^^ P'^^y^^-
great difference : for in the vulgar Latin translation there
are these three clauses in Matthew, which are wanting in
Luke.

First in the preface (which art in heauen) is wanting.

Secondly, the third petition is whohe wanting.

Thirdly, the last petition wanteth one halfe {Deliuer
vs from euill.) Yet they say all these things are included
in the other petitions, or else may necessarily bee deduced
from them : but let the Popish dreames goe : and let vs
see the true differences which are three in words, but the
substance is aU one.

The first difference in words is of the fourth petition :
for Matthew saith, semeron: Luke, catK' emeran.

The second difference in words is in the fifth petition :
for all the words in the original! differ, except two or three.

The third difference is in the conclusion, which
Matthew hath, and Luke wanteth.

Now by this difference betwixt Matthew and Luke,
which is verbal not material, this cosequence ariseth,
either that the Euangelists did not precisely bind them-
selues to the words that Christ vttered, or else that Christ
vttered the Lords prayer in diuers words at the two
seuerall times when he vttered it.

5 Who prayeth best, he that saieth the ^i* th^b't
Lords prayer, or he that saieth not the Lords prayer.
prayer ?

A paterne of true Prayer 247

For answere of this question thus much :

The Lords prayer is the best forme of prayer that euer
was deuised.

The Lords prayer is the best prayer that euer was
deuised.

He that prayeth the Lords prayer in words and matter,
prayeth well,

Hee that prayeth the Lords prayer in matter onely,
prayeth well, though he vse other words, as Christ vsed
other words, lohn 17.

It is one thing to say the Lords prayer, another thing
to pray it.

It is one thing to vse the Lords prayer aright, another
thing to abuse it : for a good thing may be absurdly
abused.

He that vseth a deuised forme of prayer aright, prayeth
more acceptably to God, than he that abuseth the Lords
prayer.

It is Hkely that he which can say nothing but the
Lords prayer when he prayeth, cannot pray, but abuseth
the Lords prayer.

It seemeth that that man doth not sinne which neuer
vseth the words of the Lords prayer for a prayer, for that
Christ did neuer intend to bind vs to the forme of words,
but of matter.

He that in particular hath conceiued his wants, and
accordingly made his petitions to the Lord in a conceiued
prayer, may neuer the lesse end and conclude his prayer
with the Lords prayer.

Diuers other doubtes concerning the vse of the Lords
prayer may bee propounded ; but it is not profitable to
make doubts, except that they could weU be dissolued :
only thus much for a conclusion of this treatise of prayer :
I had rather speake fine words to God in prayer, from
vnderstanding, faith and feehng, than say the Lords
prayer ouer a thousand times ignorantly, neghgently, or
superstitiously.

FINIS.

[ornament]

PRINCIPLES

and inferences

concerning
The visible Church

Mat. 22. 29. Ye are deceived, not knowing
the scriptures.

I Cor. 14. 38. If any man be ignorant, let
him be ignorant.

lob 19. vers. 4. Though I had indeed erred
myne errour remayneth with me.

vers. 19. All my secret friends abhorred mee,
and they who I loved are turned against mee.

1607

The Author to the Reader

Lo heer gentle Reader a short description of the new
Testament which was once established by the blood of
Christ: after that the old testament by the blood of
that his crosse was disannulled: Remember that there
be alwaies a difference put betwixt the covenant of
grace; and the manner of dispensing it, which is two-
fold : the forme of administring the covenant before the
death of Christ, which is caUed the old testament; and
the forme of administring the covenant since the death of
Christ which is called the new Testament or the kingdome
of heaven. In this litle treatise the ordinances of Christ
for the dispensing of the covenant since his death are
described: read, consider, compare the truth here
expressed with the frame ministerie and government of
the assemblies of the land : and accordingly give sentence,
iudge righteous iudgement, and let practise answerable to
the truth follow therevpon : fear not the face of man, love
not the world, be not deceaved with the shapes of Angels of
light, cast away all preiudice against the truth, remember
that Antechristianisme is a misterie of iniquity and that
it beganne to work early during the Apostles life, and so
grew by litle and litle to this strength & exaltation,
from which it shaU decline by degrees even til the man
of synne be destroyed, whom the L. shall consume with
the brightnes of his comming, for God which condemneth
the whore of Babilon is a strong Lord. Farewell.

[ornament]

[ornament]

PKINCIPLES AND INFERENCES

CONCERNING THE VISIBLE

CHURCH

A Man may be a member of the visible church. & no
member of the Catholique Church. lohn 17. 12, Gen,
4, 11. 13, Heb. 12, 17, 2 Sam. 7, 15.

A man may be a member of the Catholique church
& no member of the visible church. 1 King, 14, 13.
Rev. 18. 4. Rom. 11. 4. 1 King 19, 18.

The Catholique church is the company of the Elect,
lohn 17. 20. & it is invisible. Col. 1. 20.

The visible church is a visible communion of saints.
Mat. 18, 12. Act. 2, 1, 41, 42. 46, & 1. 15. & 19. 7. 1 Cor,

1, 2. Phil. 1, 1. al which are to be accounted faithful and
ele6t: Eph. 1, 1, 4. 5, 7, 11, 13 14. til they by obstinacy
in syn and apostacy declare the contrary. 1 John 2, 19.
2 Tim, 4. 10. & 1. 1, 19. 20. 2 Thes, 3, 14, 15. 2 Tim.

2, 17. 18-21.

It is one thing to be a Saindl, another thing to be of
the visible communion of Sain6ls. 1 King. 14, 13. compared
with 2 Chron. 13, 8-12.

The communion of Saints is eyther Invisible or visible
Eph. 3, 17, Mat. 18. 10. Heb, 1. 14. 1 Cor, 13, 9-13.
The invisible c6 I Christ } 1 Cor 15, 28 Eph. 3, 17.
comunio is with \ Ele6t ( 1 Cor, 13. 13

Invisible communion with Christ is by the spirit and
faith. Eph. 3. 17, & 4, 4. and 2, 22
Invisible comunio ( Men 1 Heb. 1, 14. 1 Cor,
with the Ele6t [ Angels f 13. 13
Men Ele6t j Dead ) Colos. 1, 20. I vncalled

are \ Living ) Ele6t living are | called

Communion with the Ele6t living is prayer proceeding
from love. lohn 17. 20 for them that are vncalled that

252 Principles and inferences

they may be called Rom 10, 1 for them that are called
that they may be confirmed. Col. 1, 9-12.

Communion with the Ele6t Angels is the help of their
ministery. Mat. 18, 10. Heb. 1, 14. Gen 28, 12. & 32. 1, 2.
Psal 34. 7 reverence of them 1 Cor. 11. 10, & love vnto
them. 1 Cor, 13, 13.

A visible communion of Saindls is of two, three, or
moe Sain6ts joyned together by covenant with God &
themselves, freely to vse al the holy things of God,
according to the word, for their mutual edification, &
Gods glory. Mat. 18 20 Deut. 29, 12. &c Psal 147, 19 &
149, 6-9. Rev. 1. 6.

This visible communion of Saincts is a visible Church.
Mat. 18. 20, Act. 1, 15. & 2. 1 41, 42, 46.

The visible church is the only rehgious societie that
God hath ordeyned for men on earth. John 14. 6, Mat.
18, 20 & 7, 13. 14. 2 Chron. 13. 8-12. Act 4. 12. Rev. 18. 4.
2 Cor 6. 16-18.

All religious societies except that of a visible church
are vnlawful: as Abbayes, monasteries, Nunries, Cathe-
dralls, Collegiats, parishes.

The visible church is Gods ordinace & a means to
worship god in. Eph. 4. 6-6, Marc. 13. 34. 2 Chron. 13.

10. 11. Heb. 3. 6. compared with Heb. 8. 5. & 3. 2-6
No reHg[i]ous communion to be had but with members

of a visible church Mat 18. 17. 20. 1 Cor. 5, 12. Act. 4.

11. 12. 2 Cor. 6. 16-18. Rev. 18. 4.

Whatsoever companie or communion of men, do wor-
ship God, being not of the communion of a visible church,
Synne 2 Chron 13. 9. 10. Mat. 15. 9, 1 Cor 5 12 13

The true visible church is the narrow way that leadeth
to life which few find loh. 14, 6, Mat. 7. 14.

Other religious communions are the broad way that
leadeth to destruction which many find. Mat. 7. 13.
Acts 4. 12[.]

Gods word doth absolutely describe vnto vs the only
true shape of a true visible church Marc. 13, 34 1 Cor.

12. 5. Heb. 8, 5, & 3, 2-6. Rev. 22. 18. 19. 2 Tim. 3.
16. 17. Rom 14. 23. Heb. 11. 6[.]

There is one only true shape or portrayture of a true
visible church for there is onely one faith and truth in

concerning the visible Church 253

everie thing. loh. 14, 6, Eph. 4. 4, 5. 1 Cor. 1. 10, 13
loh. 17 17

Formes, or shapes, of visible churches or religious
communions, to worship God in or by, devised by men
ar inteUectuaU Idols, or mental Idolatry. Exod. 20. 4. 5.
Mat. 15, 9. 2 Chron. 13, 8-12. 1 Kin. 12, 33[.]

Visible Churches or religious comunions constituted
according to the forged devise of men are reall Idols,
and to joyne to them and to worship God in them is to
joyne to Idols, or to worship God in or by Idols, by con-
sequet from the former

Visible churches or religious communions are either
true or false. loh. 14. 6. Psal. 119. 128. 2 Chro. 13. 8-12.
Eph. 4, 4, 5, 6.

True visible churches are such as have the true essential!
causses and properties, which Gods word ascribeth to the
true visible Church, from the definition. False churches
are the contrary to the true, by proportion.

To a true visible Church are requisite three things.
1. True matter. 2. true forme. 3. true properties.

The true matter of a true visible Church are Saints.
Exod. 28. 9. 10. 15-21 copared with Kev. 21 14r-21. &
1 King. 6. 17. copared with 1 Pet. 2, 5, Levit. 11. to to

13. 43. 44 compared with Rev. 18. 2. 1 Pet. 2. 9. Deut.

14, 2, Rom. 1. 7. 1 Cor. 1. 2. Eph 1, 1. Phil. 1. 1. 1 Pet.

1. 2. Heb. 3. 1.

Saindls are men separated from all knowne syn, prac-
tising the whol wiU of God knowne vnto the. Col. 1. 2.
& 2, 11-13. Rom. 1, 7, and 6. 2. 12. 22. growing in grace
and knowledg. 2 Pet. 3. 18. continuing to the end 1 loh.

2. 19.

The true form of a true visible Church is partly inward,
partly outward.

The inward part of the forme cosisteth in 3. things
1. the Spirit 2. Faith. 3. love.

The Spirit is the soule animating the whol body.
Ephe. 4. 4. 1 Cor. 12. 4. 11-13 7-10. 1 Cor. 6. 17.

Faith vniteth the mebers of the body to the head
Christ: Eph. 3. 17 & 4. 13. 15. & 5. 30. 23. 1 Cor. 6. 17

Love vniteth the members of the body each to other.
Eph. 2. 20. 21 et 4. 16 3. Col. 3. 14. 15.

254 Principles and inferences

The outward part of the true forme of the true visible
church is a vowe, promise, oath, or covenant betwixt
God and the Saints: by proportion from the inward
forme: see also Gen. 17. 1. 2. and 15. 18. Deut. 29. 1.
9-13. 2 Chron. 29. 10 & 34. 30-32. Psal. 119. 106. Nehem.
9. 38. & 10. 29. 1 Cor. 12. 25, 26. Rom. 12. 5. 15. 16. Mat 18.
15. 17.

This covenant hath 2 parts. 1. respedting God and the
faithful. 2. respedting the faithful mutually. Mat. 18. 20.

The first part of the covenant respe6ting God is either
fro God to the faithful, or fro the faithful to God 2 Cor.
6. 16.

From God to the faithful!. Mat. 22. 32. the sum
whereof is expressed 2 Cor. 6. 16 I wilbe their God.

To be God to the faithful is 1. to give Christ. 2. with
Christ al things els. Esay. 9. 6. 1 Tim. 4. 8. 2 Pet. 1. 3.
Rom. 8. 32. 1 Cor. 3. 21-23.

From the faithful to God 2 Cor. 6. 16. the sume whereof
is to be Gods people, that is to obey al the commande-
ments of God. Deut 29. 9.

The second part of the covenant respecting the
faithful mutually conteyneth aU the duties of love what-
soever. Levit. 19, 17, Mat. 18. 15, 16. 1 Thes. 5. 14.
Mat. 22. 39. 2 Thes. 3. 14. 15. Heb. 3. 13. & 10. 24. 25.

The true properties of a true Church visible are two.
1. communion in al the holy things of God: 2, the power
of our Lord lesus Christ. 1 loh. 1. 3 1 Cor. 10. 16. & 5.
4 5. Mat. 18. 20. Esay 55. 3. A6t 13. 34.

The holy things of God are 1. Christ. 2. benefits by
Christ. Rom. 8. 32.

The true church hath title, possession, and vse of
Christ. Esa. 9. 6. Song 2. 16. Mat. 18. 20. 1 Cor. 3. 21-23.
Eph. 5, 30[.]

The benefits which the true Church hath by Christ
are the meanes of salvation and almes. 1 Tim. 14. 8.
2 Pet. 1. 3.

The meanes of salvation are: the word. Sacraments,
prayers. Censures, and the ordinances of Christ for the
dispensing of them all. Rom 3. 2. & 4. 11. Luk. 19. 46.
Mat. 18. 15-17. A6t. 2. 42. 1 Cor. 11. 23-26. Mat. 28. 19.
Psal. 149. 6-9.

concerning the visible Church 255

Almes are the works of mercy yeelded to the Saintes
in distresse. A61 2. 44. 45. & 5. 4. Mat. 25. 34-^0. Heb.
13. 1-3. 1 Tim. 3. 2. & 5. 10.

The power of the L. lesus Christ give to the church
hath three parts.

L. receave in loh. 10 3. A6ts 9. 26.
27. & 18. 27. & 6. 5
viz powre to \ 2. preserve & keep within 1 loh. 2. 19.
I 1 Pet. 1. 5

!^ 3. to cast out 1 Cor. 5. 13
The true visible church hath powre to receive in

I. Members into communion. A6t 2, 41. and 18. 27. and
9. 26. 27. & 2. officers into office Aa. 6. 5. and 14. 23.

The way or dore wherby both members and officers
enter in is Christ, that is the way taught by Christ in his
word, loh. 14. 6 & 10. 3. 7, 9. and 17. 17 Marc. 13. 34-37.

The way of receaving in of members is f ayth testified
by obedience, Aa. 8. 36, 37, Mat. 3. 6. Luk. 7. 29. 30

Fayth is the knowledg of the doftrine of salvatio by
Christ 1 Cor. 12. 9. Gal. 3. 2[.] I

Obedience is a godly, righteous and sober life. Tit. 2.

II. 12. Rom 1, 5[.]

Members thus receaved into communion are of two
sorts. 1. Prophets 2. private persons 1 Cor. 14, 24, 1 Sam.
19. 20-23

Prophets are men endued with gifts apt to vtter
matter fit to edification, exhortation, and consolation.
1 Cor. 14, 3, Act. 13, 1, Rom. 12. 6.

These persons must first be appointed to this exercise
by the church. 1 Cor. 14, 40, Act, 13. 1

The Prophets care must be to prophecy according to
the proportio of faith. Ro. 12, 6, 1 Cor. 14, 26.

Let the Prophets speak two or three and let the rest
judge 1 Cor. 14, 29[.]

If any thing be revealed to him that sitteth by let the
first hold his peace 1 Cor. 14, 30, 40

All that have gifts may be admitted to prophecy
1 Cor. 14. 31,

Private persons are 1 men 2. weomen

Private men present at the exercise of prophecy may
modestly propound their doubts which are to be resolved

256 Principles and inferences

by the prophets: Luk. 2, 46, 47, 1 Sam. 19, 20-23.

1 Cor. 14, 30[.]

Weomen are not permitted to speak in the church in
tyme of prophecy. 1 Cor. 14. 34. 1 Tim. 2. 12. Revel.
2, 20.

If women doubt of any thing delivered in tyme of
prophecy and are willing to learn, they must ask them that
can teach them in private, as their husbands at home if
they be faithful, or some other of the church. 1 Cor. 14,
35. 1 Tim 2, 12.

To this exercise of prophecy may be admitted vn-
beleevers or they that are without. 1 Cor. 14, 24. A6t[s],

2, 6, 13.

The exercise of prophecy, and the preaching of the
word by them that are sent, is that ordinary meanes God
hath appointed to convert men. 1 Cor. 14, 24. 25, Rom.
10, 14, 15.

They are sent by God to preach who the church
sendeth Aft. 13, 2-4. & 8, 14. 15.

If any man be converted by other meanes it is not
ordinarie. Rom, 10. 14, 15. lohn 4, 39. 41. A6t, 9, 5, 6.

Therfore they that are converted in false churches
are not converted by ordinary meanes. 1 Kin. 14, 13. &
19, 18. Rom. 11, 3. 4. Rev. 18. 4.

The way of receiving officers into office is, 1 Eledtion,

2 Approbation, 3 Ordination: which must be performed
with fasting & prayer. A6t, 6, 5. & 14. 23. 1 Tim. 3, 10.
& 5, 22. & 4, 14. Tit, 1, 5, Aa. 13. 3.

The person to be admitted into office must first be a
meber of that visible church whence he hath his calling.
Aa. 1, 21, 22. & 6, 3-5. & 18, 27, 28. 1 Cor. 1, 12. &

3, 6. 1 Tim. 3, 2, 3. 10.

Ele6ti6 is by most voyces of the members of the
Church in ful communion. A6t. 6, 5. & 14, 23.

Quaere: whether weomen, servants, & children
admitted into ful communion, yet vnder age may not
give voyce in Ele6tions, excommunications, and other
publique affaires of the church. 1 Pet. 3, 7 Ephes. 4, 4.
1 Tim. 5, 9, 10. Num. 30. 5-10-16. 1 Cor. 14, 34. Gen.
3, 16. 1 Cor. 11, 3, 10. Gen. 18, 19. losh. 24. 15.

Approbation is the examining & finding the officer

concerning the visible Church 257

ele6t to be according to the rules of his ofiice. 1 Tim
3. 10. & 5. 9, 10. Aa 6, 3.

In approbation every member is bound to objedt
what he can especially they that denyed theyr voyces.
Act. 15, 37, 38. 1 Tim. 3, 2. 3, 10. A6t. 6, 3.

Approbation must be after ele6tion, least without
cause the infirmities of the brethren be discovered: for
there are faults disabling men to offices which do not
disable them to be members of the church. Ezec. 44, 9-15.
A6t. 15, 37, 38. Mat. 18. 21. 22. compared with Prov. 10,
12. 1 Pet. 4, 8.

If the things objedted bear weight against the officer
ele6l, the ele6lion is voyd & they must proceed to the
choice of another. 1 Tim. 3, 4, 5. & 5. 11. Aft. 15, 37. 38.
Ezec. 44. 10. 2 King. 23. 9,

Defedts or faults that cast men out of office, are
sufficient to hinder men from entring into office : by pro-
portion.

If the things obje6ted be frivolous the eledlion is
approved. 1 Tim. 3, 10 and they that dissented ar to
consent to the rest that so the whol church may agree in
one person. 1 Cor. 1, 10. Eph. 4, 3. compared with A(5t.

I, 26.

If the parties obje6ling stil dissent without an ap-
proved reason, they are to be reformed by censure. 1 Cor.

II. 17, 18. Mat. 18, 15-17.

Ordination is the dedication of the officer thus ap-
proved to his office. Exod. 29, 44 & 40, 12, 16. Nomb. 8,
6, 15. Heb. 5, 4, 5. Mat. 3, 13-17. A6t. 13. 3. 4 1 Tim. 4,
14. Heb. 6, 2.

Ordination hath 3 parts.

The first is the powre which the church comitteth to
the officer approved: to administer according to his
office. loh. 20 21-23. Mat. 18, 15-20, copared with
Exod. 29 1, 38, Nomb. 8 10. 11 A6t. 6, 3, 5, & 14. 23, & 20.
28, 1 Tim. 4. 14. 2 Tim 1, 6 14.

The 2. is prayer made by the whole church for the
officer invested with this powre that he may faythfuUy
administer; Aft. 6, 6, and 13, 3, & 14, 23 1 Cor. 4, 2[.]

The 3. is a charge given to the officer thus admitted
to look vnto his office in all the parts thereof. Mat. 28

w. 17

258 Principles and inferences

18. 19, 1 Tim, 5, 21, 1 Pet. 5, 1, 2. 1 Tim. 6. 13, 14, com-
pared with Deut. 1, 16.

The ceremonie vsed by the Apostles in ordination is
imposition of hands: which ceremony first of all was
vsed in the old testament Nomb. 8, 10 the in the new:
by Christ in praying for children Mar. 10. 16 by God the
Father in ordeyning Christ to his office of Mediatour,
Luk, 3. 21. 22 by Christ in ordeyning the Apostles.
Act. 2, 3, 4, & 1, 4. 8 by the Apostles in giving the holy
Ghost, Act 8. 15-17 in ordeyning Evangelists 2 Tim, 1,
6, and in ordeyning ordinarie Ministers: Act. 6, 6, and
14, 23 by the Eldership or chur[c]h in ordeyning officers
Act. 13. 3, 1 Tim. 4, 4, by the Evangelists in ordeyning
officers 1 Tim 5. 22. Tit. 1. 5 & so may lawfully be re-
teyned and vsed in the church stil. Heb. 6. 2.
The vse of imposition of hands is twofold.
First to poynt out the officer in tyme of prayer made
for him, as if it shoidd be sayd; this is the ma. by pro-
portion from 1 Sam 10, 24, Mat. 3. 17.

Secondly to signifie and to assure the officer to be
ordeyned that the Lord by the church giveth him power
to administer. AGt. 13, 3, 4. & 20, 28. loh 20, 21.

Ordination and so imposition of hands apperteyneth
to the whole church as doth ele6tion and approbation.
A61. 13., 3 Num. 8, 9, 10 yet for order sake the fittest
members lay on hands and perform al other the particu-
lars of ordination for & in the name of the whole church.
1 Cor. 14, 40 compared with Num. 8, 9, 10. & A6t. 13, 3.
& 1 Tim. 4, 14, and by proportion from Lev. 4, 15.

The fittest persons are Elders when the Church hath
them. 1 Tim 4. 14 when the church wanteth Elders men
of best gifts appointed by the church. Num. 8, 9. 10.

Thus after the apostacy of Antichrist ariseth a true
Ministerie in the church. Revel. 15. 4

The officers of the true visible church thus admitted
are then to administer faithfully. 1 Tim. 3, 10, 1 Cor. 4, 2.
The officers of the true visible church are al absolutely
described in the word of God. Heb. 3, 2. 5. & 8. 5. Rom.
12, 7, 8. Marc, 13, 34.

These officers ar of two sorts : 1 Bishops, 2 Deacons
Phil. 1, 1.

concerning the visible Church 259

The Bishops are also called Elders or Presbyters A61.
20, 17. 28. 1 Pet. 5, 1.

The Bishops or Elders joyntly together are called the
Eldership or Presbyterie, 1 Tim. 4, 14 and 5, 17. compared

The Eldership consisteth of 3 sorts of persons or
officers: viz. the Pastor, Teacher, Governours. 1 Tim 4.
14. & 5. 17.

Al the Elders or Bbs. must be apt to teach. 1 Tim. 3.
2. Tit. 1. 9.

The Pastor is a Bishop excelling in the word of wisdom
or exhortation : Rom. 12, 8. 1 Cor 12, 8. he is called the
Angel of the church Rev. 2. & 3.

The Teacher is a Bishop excelling in the word of
knowledge or doctrine. Rom. 12, 7. 1 Cor. 12. 8

The Governour is a Bishop excelling in the quaUty of
wise government. 1 Tim. 5, 17. Rom. 12, 8.

The Pastor and Teacher have also power to administer
the Sacraments. Mat. 28, 19. Ephes. 4, 12, 2 Cor. 11, 23.

Al the Bishops deal by office in the government of
the church, 1 Tim 5, 17 & are conversant about the soule
and spiritual parte. loh. 18. 36. 2 Cor. 10, 3

The Deacons are officers occupied about the works of
mercy respecting the body or outward man. A61. 6, 2.

The Deacons ar 1. men 2. or weomen deacons or
widowes. A6t. 6, 2. Rom. 16, 1.

Men Deacons coUe6t and distribute with simplicity the
churches treasury according to the churches necessities,
and the Sain6ls occasions. Rom. 12, 8. 2 Cor. 8, 2-8. 1 Cor.
16, 2. 3.

The churches treasurie is silver gold or money worth,
freely given by the members of the visible church for the
common good[.] Lev. 27. toto. 2 King. 12. 4-16. Luke 21,
4. A6t. 4, 34, 35. 2 Cor. 8, 2-8. & 9. 7.

The churches treasurie is holy. Mat. 27. 6. Luke 21. 4
Quaere.

None of those that are without may cast of their
goods into the treasurie lest the treasury be polluted.
2 Cor. 8. 4. losh. 6, 17-19. Quaere

Nothing that is gotten by fraud, violence, or any
wicked meanes, may be cast into the churches treasury.
Deut. 23, 18. Micah 1, 7. Esa. 66. 3.

17—2

260 Principles and inferences

The vse of the churches treasurie is peculiar to the
Saints: and it consisteth in provision for holy things,
or holy persons. Deut. 14, 2, 3, 21. Exod. 30. 12-16.
Quaere.

Holy things : as bread and wine for the Lords Supper,
places and instruments serviceable to holy vses Exod. 25,
2, 8. Mat. 27. 7 per contrarium.

Holy persons: as the maintenance of church officers
and the poor brethren eyther of that particular visible
church or of any other true church. 1 Cor 26, 2, 3. 2 Cor.
8, 7. 1 Cor. 9, 6-14[.] 1 Tim. 5, 17, 18.

In the necessitie of the church if they that are without
bestow any thing vpo the Saints they may receive and
vse it with thanksgiving. 1 Cor. 10, 25, 26.

If it be manifested by evidence that the goods of
them that are without offered to the Saints be the trea-
sures of wickednes, the Saints ar not to receive and vse
them to avoyd offence. 1 Cor. 10, 28. 29.

Weomen deacons or widowes are of 60 yeeres of age,
qualified according to the Apostles rule. 1 Tim. 5. 9.
releeving the bodily infirmities of the Sain6ts with cheer-
fulnes. Rom. 12. 8. and 16, 1

Hitherto of the churches power of receiving in: now
foUoweth the churches powre of preserving & keeping
within.

The powre of preserving within is manifested by the
heedful vse of al the holy things of God by the whole
church joyntly, and by every member perticularly. Marc.
13, 33-37. Heb. 10, 24. 1 Thes. 5, 14 Mat, 18, 15-17.
A6t. 6, 1

The Pastors cheef endeavour must be to make the
chm"ch zealous holy and obedient. Rom 12, 8. 1 Cor. 12,
8. Apoc. 3. 19 by proportion.

The Teachers cheef care must be to preserve the
church from ignorance and error 1 Cor. 12, 8. Rom. 12,
7. 1 Cor 3, 10. 12 compared with Tit. 1. 9.

The cheef office of the governours consisteth in pre-
serving peace and order in the church. 1 Cor. 14 40-
Rom. 12, 8. 1 Tim, 5. 17.

The Deacons cheef care must be that none of the
Sainfts want bodily necessaries, and that due provision be

concerning the visible Church 261

made for holy things & persons. Rom 12. 8. John 13,
29. and that with simplicity John 12. 6.

The widowes cheef office is to visite and reheve the
widow, fatherless, sick lame, blind, impotent, weomen
with child, and diseased members of the chm-ch. 1 Tim.
6. 9 Rom. 12. 8. Mat 25. 35-40.

The care of the Eldership must be to order, direct,
& moderate the publique actios of the chm-ch. 1 Cor 14,
40. 1 Tim. 5. 17.

The prophets cheef care must be to resolve doubts,
difficulties, and dark places, & to give true expositions,
translations, & reconciliations of scripture. 1 Cor. 14.
26. 30. Luk. 2, 46. 47.

The office of the pastor and teacher in the exercise of
prophecie is to moderate and determine aU matters out
of the word. 1 Cor. 14. 32. 1 Sam. 19. 20.

The care of the whole church joyntly must be to keep
her powre given her by Christ, and not to suffer any open
known syime, or any tjrranny or vsurpation over them.
Mat. 18, 15-17. Marc. 13. 37. Col. 4, 17. 3 lohn 9. 10
Rev. 2. 2. Gal. 1, 8. 9.

The cheef care of every meber must be to watch over
his brother Marc. 13. 37. Heb. 10. 24. in bearing one
anothers burden Gal. 6. 2. 1 Cor. 10, 24. 28. 29 admonishing
the vnruly, comforting the feeble mynded. 1 Thes. 5. 14.
admonishing the excommunicate 2 Thes. 3, 15 restoring
them that are fallen. Gal. 6. 1.

Here special care must be had of admonition. Mat.
18. 15-17

Admonition must be administred with prayer & in
love. 1 Tim. 4 5. Gal. 6. 1. Lev. 19. 17. 1 Tim. 1. 5 Rom 13. 8

Prayer is needful that it may please God to give his
blessing to the admonition administered. Mat. 7, 7, 8.
lam. 1, 5, & 4, 2. 3.

Love must be manifested to the offender that he may
be the better wonne. Eph. 4, 2. Col. 3, 14. Lev. 19. 17.
1 Pet. 4, 8.

Admonition is either private or publique. Mat. 18,
15-17.

Private admonitio is either solitarie or before witnesses,
ibidem.

262 Principles and inferences

Private admonition is performed by one particular
brother offended, to another brother offending, and that
in secret. Mat. 18. 15.

The admonisher must not tel the fault of the offender
to another, but himself must admonish the offender.
Psal. 15. 3. 1 Pet. 4. 8. Prov. 25. 9

If the offender repent vpon admonition, the fault
must be covered Pro. 10. 12. if not: the admonisher
must proceed to the secod degree of admonition: viz.
to admonish the offender before witnesse. Mat. 18. 16,

The fittest witnesses must be chosen. 1 King. 21, 10.
13. Mat. 26. 59-61. & 28. 12-15. the fittest witnesses
for the most part ar the Elders, who for their wisdo &
authority ca best sway with the delinquet.

If the offender repent vpon admonition before wit-
nesse the fault must yet be covered also. Prov. 10. 12.
1 Pet, 4, 8. lam 5, 20.

If the offender admonished before witnesse deny the
fact, then protestatio or an oth of God must end the
matter. Exod. 22. 11.

Though the admonisher know the fa6t to be so, and
the offender deny the fact before witnesse, yet the admon-
isher is not to forsake the offenders comunion. lohn 3,
31. & 13. 26. notwithstanding he must stil seek to bring
him to repetace Levit. 19. 17

If the offender acknowledg the fact and repent not,
the admonisher and witnesses must bring the matter to
the church. Mat. 18, 17.

In bringing the matter to the church if the Elders be
not already interessed in the cause, it is meet to vse the
advise and help of the Eldership who are fittest to deal
in al pub[l]ique busynesses. 1 Cor. 14, 33, 40, 1 Tim.
5. 17

The matter being before the Church the offender is
to be dealt with by al possible means, that he may
come to repentance, as by admonition, by threat, by
intreatie, by prayer for him &c. Gal. 6, 1, 2 Cor. 2. 6.

If the offender repent vpon the Churches admonition
he is stil to be continued, and accounted a brother. 2 Cor.
2, 6. Mat. 18, 17.

Thus the church & al the members thereof shal be

concerning the visible Church 263

preserved & kept pure within, & their comunio shalbe
holy: L[e]vit. 19. 17. 1 Tim. 5, 22. 1 Cor. 6, 20. & 5. 6, and
so shal increase with the encreasing of God. 1 Cor. 11.
17. 2 Pet. 3. 18

All the degrees of admonition must be administred
vpon the offender before the Church have any communion
with him: Mat. 18, 15-17, 1 Cor. 11, 17. 1 Tim 5, 22.
Levit. 19. 17 Mat. 22 39.

If a ma see his brother synne, and admonish him not,
but suffer his synne vnreproved he is defiled therewith,
Levit. 19, 17. Mat. 18. 15 & 22, 39. 1 Tim. 5. 22.

In solitarie admonition, if the admonisher stay in
the first degree of admonition, the offender not repenting
he is defiled with the synne:

In admonitio before witnesse if the admonishers
cease & stay in the second degree of admon[i]tion the
offender not repenting, they are defiled with the syn.

In admonition before the church if the church bear
with the partie offending and bring him not to repent:
but leave him in syn and impenitency, and yet hold him
stil in communion, the the whole church is defiled: &
so that is verified, a little leaven leaveneth the whol
lump. 1 Cor. 5, 6. & 11, 17, Mat. 13, 33.

If a sinne be publiquely knowne in a church, or if
more synnes be openly known and suffred: the whole
church is defiled and leavened, ibidem.

No communion can be had with, nor no joyning ca
be to, a church thus leavened without manifest cosenting
to synne. ibidem.

Therefore if the church will not reforme open knowne
corruptions after due proceeding seperation must be
made from it til reformation come.

Therfore separation may be made from true churches
for incorrigible corruptions, and to seperate from a
defiled church that is incorrigible, is not to forsake the
communion of holy things, but the pollution and pro-
phanation of holy things.

Thus much for the second part of the churches powre
of preserving and keeping within.

The churches powre of casting out foUoweth, which is
twofold.

264 Principles and inferences

First of officers out of office. A6t. 14, 23. compared
with Colos. 4. 17. Rev. 2. 2. Gal. 1, 8. 9.

Second of members out of communion. Mat. 18, 17.

1 Cor. 5, 4, 5. 2 Thes. 3, 6, 14. 1 Tim. 1, 20.

The cause of casting officers out of office are apostacy
or disability. Ezec. 44, 10. Norn. 8, 23-26.

Apostacy is when the officers shal fall to open Idolatrie,
Atheisme, heresy, or other sins equipollent of the first or
second table: Ezech. 44, 10 <£; by proportion drawnefrom

2 King. 23, 9. 1 Tim. 3, 2. Lev. 22, 1-5. & 21. 16-24.
Ezra. 2. 61, 62.

The officer vpon repentance after apostacy or syn
equipollent therto may be reteyned as a member of the
church, but not as an officer. Ezek, 44, 13 14. Mat. 26,
69-75 compared with lohn 21, 15-18. Aft. 13. 38. Quaere.

Disabilitie is eyther of age, or sicknes, or mayming &c.

Disabilitie of age is when the officer can no longer by
reason of old age dischardg the works of his office: then
he may reteyn his dignity & ought to be honoured of al.
Num. 8, 23-26. Philemon. 9.

Disabihty by sicknes as frenzie, Madnes, Melancholie,
or by mayming as losse of the tong in the pastor or teacher
&c. or by any other infirmitie disabhng him to the actions
of his office. Lev. 21. 16-24. compared with 1 Tim. 3, 2.
Tit. 1, 6-9.

Qusere, whither an officer may refuse an office imposed
vpon him by a lawful calling. Exod. 4, 14. ler. 1, 6, 7. 17.

Quaere whether the church may suffer her officers to
be translated fro her self to other churches vpon any
ground. A6t. 20, 28. 1 Pet. 5, 2. Aa. 13 4. yea though it
be granted that she have members so fit for offices as her
officers are in present: yea though the life of the officer
be endaungered. Act. 9, 25. Mat. 10, 23. 1 King. 18, 4.

The cause of casting members out of communion is
only one : viz. syn obstinately stood in without repentance
and confession after due convictio Mat, 18, 17. lob 31, 33.
Prov. 28, 13.

Due conviction is the discovery of the synne by mani-
fest evidence lob 19, 4 & 32, 12, 13. & 39. 37.

Manifest evidence is eyther of the fa6t, or synfulnes
of the fa6t.

concerning the visible Church 265

The fa6l is evident eyther by confession of tlie partie
that committed the fa6l : or by sufficient witness©. Mat.
26, 65. Deut. 19, 15. lohn 5. 31.

Quaere, whether the testimony of them that are
without is sufficient or no.

The sinfulnes of the fa6t is evident eyther by dire6t
scripture, or by necessarie consequence from the scrip-
ture. Mat 22, 31, 32. & 4. 4.

Due convidtion is perceyved two wayes. first by the
deKnquents shiftings, cavils, excursions, tergiversations
&c. 1 Tim. 1, 6. Tit. 3, 11. Secondly by the conscience of
them that have powre to censure the fa6t. Psal. 36, 1.
Prov. 27, 19. Tit. 3, 10. 1 Cor. 2, 15 & 12 10.

Obstinacy in syn is the refusing of confessing and
forsaking the cryme Prov. 28. 13. Mat. 18, 17. losh. 7. 19

If the matter be not evident, but doubtful and con-
troversal, communion stil must be preserved peaceabUe,
notwithstanding diversitie of judgmet til the truth be
discovered. Phil. 3, 15, 16. 1 Cor. 13, 49-7 9.

Persons that differ in judgment are eyther strog or
weak. Rom. 15, 1.

The strog must not maynteyn cotroversies with the
weak, nor despise them, but bear their infirmity and
burden. Rom. 15, 1. & 14. 1, 3. Gal. 6, 2. 1 Cor. 13, 5, 7.
& 9. 22, & 10, 23, 34.

The weak must not censure or judg the strong as
dehnquents, but meekly desire instru6lion and satis-
fa6tion. Rom. 14, 3. Mat. 7, 1-3.

Thus must men walk in diversity of opinion during
which time, all men must carefully search out the trueth,
and labor for information. 1 Cor. 1. 20. 2 Peter 3. 18.
Phil 3. 15. lam. 1. 5.

The powre give the Church for casting out obstinate
covi6led offenders is the powre of excommunication.
2 Cor. 10. 3. 6. & 1. 5, 4, 5. 1 Tim. 1. 20. Gal. 5. 12.
2 Thess. 3. 6. 14. Mat. 18. 17

Quaere, Whether dehvering to Satan be not or conteyn
not some bodily punishment infli6ted vpon the offender
see A(Sl. 5, 5, 10. 1 Cor. 12, 10.

Excommunication is the depriving of the offender of
the visible communion of Saints, and the benefit of all

266 Principles and inferences

the holy things of God given to the Church. 1 Cor. 5, 4. 5.
11. 13. 2 Thess. 3, 6, 14, Mat. 18. 17.

Quaere, Whether seperating withdrawing turning away
from false teachers and wicked livers be the same with
excommunication. 2 Thes. 3. 6 1 Tim. 6. 5, and 2. 3, 6,
Mat. 18. 17. 1 Cor. 5. 4. 5.

Excommunication duely administred is ratified and
confirmed in heaven. Mat. 18. 18. loh. 20. 23.

Therefore the partie excommunicate is in the hands
of Sathan, and out of the Lords protection and blessing,
being deprived of all the publique meanes of salvation.
Mat. 18. 17. 1 Cor. 5. 5. Esay 4. 5. 6.

In excommunication consider two things: first the
decreing of it which must be done by the whol church.
1. Cor. 5. 4. wherein the church must proceed as in
approving her officers. Secondly the pronouncing of
excommunication which must be performed by the fittest
person deputed therto by the Church. 1 Cor. 14. 40.

The end of excommunicatio is not the destruction of
the offender, but the mortification of his synne, and the
salvation of his soule. 1 Cor. 5. 5. 2 Thes. 3 14. 15. 1 Tim.
1. 20.

The partie excommunicate is not to be counted as an
enemy, but to be admonished as a brother. 2 Thess. 3. 15.
quaere.

The members of the church are to avoid all religious
and civil communion with him that is excomunicate.
Mat. 18. 17. 1 Cor. 5, 11, except that subje6ts, servants,
childeren parents, wife or husband &c. that are bound to
him may performe civil and naturaU offices to him. 1 Cor.
7. 5. 12. 13. and by proportion.

The partie excommunicate vpon repentance is to be
admitted againe into the communion of the visible
Church. 2 Cor. 2. 6-8. yet so as that the Church alwayes
have an especiall eye to him, as being a suspitious person
that durst despise the Church, Mat. 18. 17. Ezech. 44. 10.
2 Pet. 2. 22, Heb. 10. 26. by proportion.

Qusere, Whether an officer excomunicate, vpon repent-
ance may be agayn admitted into office; and whether
must he have new vocation by ele6tion approbation,
ordination yea or nay?

concerning the visible Church 267

The visible Church walking in this holy order hath in
it the presence & protection of Christ. Esa. 4, 5. 6. Mat.
28. 20. & 18. 20.

To this visible Chiirch must al sorts of persons resort
that desire to be saved. Act. 4, 12. Mat. 7, 13. 14. loh.
14 6.

True visible Churches are of two sorts: first pure
wher no open knowne synne is suffred. Rev. 2. 7-13. &
3. 8-11. second corrupt, wherin some one or more open
knowne syn is tolerated. Rev. 3. 1-6. 1 Cor. 11. 17. 21. 22.

True visible churches are so far forth good as they
agree to the paterne of the word: Heb. 8. 5. Rev. cap.
2. & 3. 1 Cor 11, 2, 17, 22.

Every true visible Church hath title to whole Christ
and al the holy things of God. Esa. 9. 6. 7 Song 2. 16.
Ephe. 1. 22. 23

Every true visible Church is of equal powre with all
other visible Churches. Apoc. cap. 2. & 3. 1 Cor. 5 and
hath powre to reforme al abuses within it self 1. Cor. 11.
2. 17. which powre is spir[i]tuaU as is Christs kingdome not
worldly, bodUy, nor carnal. loh. 18. 36. 2 Cor. 10. 3.-5.

The eredting of visible Churches apperteyneth to
princes and private persons.

Princes must eredt them in their dominions & com-
mand all their subje6ts to enter into them, being first
prepared and fitted therto. 2 Chron. 29. & 34. and 17.

Private persons separating from al synne, and joyning
together to obey Christ their king, priest and prophet, as
they are bound, are a true visible Chiu-ch, and haue a
Charter given them of Christ therto, being but two or
three. Mat. 18, 20. Aa 14. 19, 20. Heb. 11. 38. and further
powre then to reforme themselves they have none.

Every man is bound in conscience to be a member of
some visible church established into this true order. Mat
7, 13. Rev. 18, 4.

Because every man is bound to obey Christ in his
kingdome and spirituall regiment and no other Luk 19,
14, 27. and the true visib[l]e church is Christs kingdome
and house Marc. 13, 34. with Luk 19. 14. 27. A6t, 1 3.
Heb, 12. 28 & 3. 6.

Therfore they that are not members of this visible

268 Principles and inferences

church are no subje6ts of Christs kingdome. Luk. 19, 27.
1 Cor. 5, 12.

This true visible church is called Christ. 1 Cor. 12. 12.

Thus much concerning the true chiirch: the false
chiu-ch or the church of Antichrist followeth to be con-
sidered.

Whatsoever thing is contrarie to this order of the
visible church is Antichristian by notation of the word
compared with 1 Cor. 12, 12.

Whosoever taketh vpo him to erect new forms or
shapes of visible churches and to appoint new officers,
lawes, ministerie, worship or communion in the church
is Antichrist. 1 lohn 4, 3. 2 Thes. 2. 4. Revel. 13. 16, 17.

Whosoever yeeldeth or submitteth to any other
constitution, lawes, officers ministery or worship then
that of Christs appoyntment is the subject or servant of
Antichrist, by necessary cosequece from the former. &
Rom. 6, 16.

A man cannot be both the servant of Christ and of
Antichrist. Mat. 6, 24.

The Author entreateth the gentle Reader not to cavil
or wrangle at the contents of this present Treatise, nor
to traduce or calumniate his person in secret but by writing
to discover the errors thereof, which he desireth may be
manifested to him, remembring that therein he shal
perform a charitable work: for he that converteth a
sinner from going astray out of his way shal save a soule
from death, & shal hide a multitude of synnes. lam. 5. 20.

[ornament]

THE DIFFERENCES OF THE

Churches of the seperation :

CONTAYNING,

A DESCRIPTION OF THE LEITOVRGIE AND

Ministerie of the visible Church.

Annexed :

AS A CORRECTION AND SVPPLEMENT TO A TITLE

treatise lately published, bearing title :

Principles and Inferences, concerning the visible Church.

Published,

1. For the satisfaftion of every true lover of the truth especially
the Brethren of the Seperation that are doubtful! .

2. As also for the removing of an Vnjust calutnnie cast vppon the
Brethren of the Seperation of the second English Church at Amsterdam.

3. Finally for the deering of the truth : & the discovering of the
mysterie of iniquitie yet further in the worship & oiEces of the Church.

Divided into tw^o parts
I. Concerning the Leitourgie of the Church
2 Concerning the Ministerie of the Church :

which hath two seftions
One of the Eldership : Another of the Deacons office, wherto aperteineth

the Treasury

BY lOHN SMYTH

Search the Scriptures : loh. 5. 39

Try all things keep the good thing i Thes. 5. 21.

Beloved: Beleeve not every Spirit, i. loh. 4. i.

The Spirits of the Prophetts are subordinate to the Prophets, i. Cor. 14. 21.

1608.

To every true lover of the truth especially to the
Brethren of the seperation: Salutations.

Not long since I published a litle methode intituled
principles & inferences concerning the visible Church:
Wherin chiefly I purposed to manifest the true consti-
tution of the Church, a matter of absolute necessitie &
now so cleered by the writings of the late witnesses of
lesus Christ the auncient brethren of the seperation as
that it seemeth nothing can further be added. The
absolute necessitie of the true constitution appeareth,
because if the Church be truly constituted & framed, ther
is a true Church : the true spowse of Christ : if the Church
be falsely constituted, ther is a false Church : & she is not
the true spowse of Christ : Herein therf ore especially are
those auncient brethren to be honoured, that they have
reduced the Church to the true Primitive & ApostoUque
constitution which consisteth in these three things. 1.
The true matter which are sayntes only. 2. The true
forme which is the vniting of them together in the cove-
nant. 3. The true propertie which is communion in all
the holy things, & the powre of the L. lesus Christ, for
the maintayning of that communion. To this blessed
work of the L. wherin those auncient brethren have
labored I know not what may more be added : I thincke
rather ther can nothing be added: but now Antichrist is
perfedtly both discovered & consumed in respedt of the
constitution by the evidence of the truth, which is the
brightnes of Christs comming. Now al though they
have also verie worthelie employed themselves in the
Leitourgie, Ministerie, & Treasurie of the Church, both
in discovering the forgeries & corruptions which the man
of synne had intermingled, & also in some good degree
reducing them to ther primitive puritie wherin they
weere by the Apostles left vnto the Churches: Yet wee
are persuaded that herein Antichrist is not vtterlie
eyther revealed or abolished, but that in a verie high
degree he is exalted even in the true constituted Churches :

271

In regard wherof, as also being enforced vppon some
occasion well knowne wee thought it necessary to publish
this description of the Leitourgie & ministrie of the
Church : The Ministerie I say consisting of the Presbytery
& Deacons ofi&ce, wherto apertyneth the Treasurie, &
that for these ends: partly that the truth wee walk in
may be manifested to the world, among whome our
opinion and practise is so straungely & falsely traduced :
partly that the differences betwixt vs & the auncienter
brethren of the seperation may appeare, & therby men
may be occasioned to trye the truth from error & to hold
it fast. And although in this writing somthing ther is
which overtwharteth my former judgmet in some treatises
by mee formerly published : Yet I would intreat the reader
not to impute that as a fault vnto mee : rather it should
be accounted a vertue to retra6t erroers: Know therfor
that latter though[t]s oft tymes are better then the former :
& I do prof esse this (that no man account it straunge),
that I will every day as my erroers shalbe discovered
confesse them & renounce them: For it is our covenant
made with our God to forsake every evill way whither in
opinion or pradtise that shalbe manifested vnto vs at
any tyme: & therefor lett no man plead now, as some
have formerly done, these men are inconstant: they
would have they know not what: They wiU never be
satisfied & the like: For wee prof esse even so much as
they obje6t : That wee are inconstant in erroer : that wee
wou'd have the truth, though in many particulars wee
are ignorant of it : Wee wiU never be satisfied in endevor-
ing to reduce the worship and ministery of the Church, to
the primitive Apostolique institution from which as
yet it is so f arr distant : VVherf or my earnest desire is,
that my last writing may be taken as my present judg-
ment & so farre forth as it overthwarteth any former
writing of myne let it be accounted a voluntary retrac-
tation & vnfe3med repetance of my former errors or evil
wayes before the whole earth. And lett no man bee
offended at vs for that wee differ from the auncient
brethren of the seperation in the Leitourgie Presbyterie
& Treasurie of the Church : for wee hold not our f ayth at
any mans pleasure or in respect of persons, neyther doe

272

wee bynd our selves to walk according to other mens
lynes further then they walk in the truth: neyther lett
the world think that wee approve them in all their
practises : let them justifie their proceedinges or repet of
them, wee have (wee willingly & thankfully acknowledge)
receaved much light of truth from their writinges, for
which mercy we alwayes blesse our God: & for which
help wee alwayes shall honour them in the Lord and in
the truth. But as PauU withstood Peter to his face &
seperated from Barnabas that good man that was full
of the holy ghost & of fayth, for just causses: So must
they give vs leave to love the truth & honour the Lord
more then any man or Church vppon earth. Now if
any of the adversaries of vs both shall heerby take occasion
of offence, thereby to speake evill, or to withold or revolt
from the truth : let these men consider with themselves :
First : that they even in that theyr ^Egyptian darknesse
wherein they walk have their most violent oppositions &
deadly contentions: Agayne, the Apostle hath foretold
that it is necessary their should bee dissentions even in
the true Churches that they which are approved may bee
knowne: besides the truth shall by our differences bee
further cleered, & theyr Antichristian worship & Ministery
more & more detected, & cast into the bottomlesse pitt
from whence it issued. Finally the Apostle saith that
Christ is a stone to stumble at & a rock of offence to the
disobedient aswell as a cheef corner stone ele6t & pretious
to them that beleeve: & blessed are they that are not
offended at Christ or his truth. So desyring the reader
to weygh well what I plead & not to bee oflfended at the
manifold quotations which are of necessity that by
places compared together the truth which is a mystery
may appeare & Antichristianisme which is the mysterie
of iniquity may bee discovered, I cease, commending him
to the grace of God in lesus Christ, who in due tyme wiU
bring his people out of iEgypt & Babylon spiritually so
called, though for a season they are there kept in Anti-
christian captivity & greevous spirituall slavery; which
the Lord in his due tyme effect, Amen, Amen.

lohn Smyth.

The prineipall contents of this treatise & our

differences from the auncyent brethren

of the Seperation.

1 Wee hould that the worship of the new testament
properly so called is spirituall proceeding originally from
the hart : & that reading out of a booke (though a lawful
ecclesiastical action) is no part of spirituall worship, but
rather the invention of the man of synne it beeing sub-
stituted for a part of spirituall worship.

2 Wee hould that seeing prophesiing is a parte of
spiritual worship: therefore in time of prophesijng it is
vnlawfull to have the booke as a helpe before the eye

3 wee hould that seeing singing a psalme is a part
of spirituall worship therefore it is vnlawfull to have
the booke before the eye in time of singinge a psalme

4 wee hould that the Presbytery of the church is
vniforme; & that the triformed Presbyterie consisting
of three kinds of Elders viz. Pastors Teachers Rulers is
none of Gods Ordinance but mans devise.

5 wee hould that all the Elders of the Church are
Pastors: & that lay Elders (so called) are Antichristian.

6 wee hould that in contributing to the Church
Treasurie their ought to bee both a seperation from them
that are without & a sandtification of the whole action by
Prayer & Thanksgiving.

18

The Differences of the Chvrches of the Seperation,
Conteyning a description of the Leitourgie & Min-
isterie of the visible Church Annexed as a correction
& supplement to a litle treatise lately published
bearing title principles, & inferences concerning the
visible Church.

The First Part, concerning the Leitourgie of the Church
Cap. 1. of the Kingdom of the Saynts.

The visible Church by the Apostle is called a Kingly
preisthood. 1. pet. 2. 9. and the Saynts are Kings & Preists
vnto God Revel. 1. 6.

The Saynts as Kings rule the visible Church. 1. Cor.
5. 12. psal. 149. 9. Mat. 18. 15-17. 1. Cor. 6. 1-9.

The visible Church is Christs Kingdom. Mat. 8. 12.
loh. 18. 33-37. Act. 1. 3, 1. Cor. 15. 24. 25. Hebr. 12. 28.

The members of the visible Church are called the
children of the Kingdom. Mat. 8. 12. And are vnder the
government of the Church: Marc. 13. 34, 1. Cor. 6. 1-9.
& vnder the government of Christ. Luk. 19. 27.

The a6tions of the Church in administring the King-
dom are adtions of opposition, difference, plea, & strif :
as in admonition, examination, excommunication, paci-
fication, absolution, &c. 1. Cor. 5. 3-5. & 6. 1-9. & 2. Ep.
2. 6. 7. Mat. 18. 15-17. Revel. 2. 2, 2 Chron. 19. 10-11.

Hetherto aperteyneth conference & disputation. Luc.
2. 46. 47. A6t. 6. 9. & 17: 2, compared with psal: 122. 5.
1. King. 3. 16-27.

In examination of opinions & facts also in conference
& disputation evidences of all sorts may be produced for
finding out of the truth. Revel. 2. 2. 1. King 3. 25-27.

Evidences are of divers natures: as confessions &
lotts: Josh. 7. 16-21. Oathes: Exod. 22. 10. 11. bookes
of all sortes. Dan. 9. 2. 1, King. 14. 19. Aa 7. 22. & 17.
28. 1. Cor. 15. 33. Tit. 1. 12. lude. vers. 14. compared
with 1. Timoth. 1. 4. & Luk. 3. 25-27. namly translations,

The dijferences of the, doc. 275

didlionaries, histories, chronicles, commentaries, &c, all
which may for evidence of the truth be brought into the
Church, by necessary consequence.

A6tions of administring the Church or Kingdom are
not adtions of spirituall worship properly so called, for as
the Kingdome and Preisthood of the old Testament were
distin6t as also their adtions severaU: Heb. 7. 14. Gen.
49. 10. Deut 33. 8-11. 2. Chron. 26. 18. psal. 122. 4. 5:
So are the Kingdom & Preisthood of the new Testament
& their a6tions also: which were typed by the other.
Heb. 5. 4. 5. Aa,. 15. 7-29. with 13. 2, 3.

Chap. 2. of the Preisthood of the saynts.

Thus much of the Kingdom: now foUoweth the
Preisthood of the Church.

The saynts as Preists offer vp spirituall sacrifices
acceptable to God by lesus Christ. 1. pet. 2. 5.

Spirituall sacrifices are such as originally proceed from
the spirit: & they are called spirituall in opposition to
the carnall or literal! sacrifices performed by the sacri-
ficing Preists of the old Testament: which originally
proceeded from the lettre: by proportion also see. loh.
1. 17, 2. Cor. 3. 6. Gal. 3. 5. loh. 4. 20-24.

The actions of the Church in dispencing the preist-
hood are a6tions of concord or vnion: Act. 4. 24-32.
phihp. 3. 16. Ephes. 4. 3-6.

Adtions of the Preisthood of the saynts are a6tions of
spirituall worship properly so called. Deut. 33. 10
1. pet. 2. 5. compared with Revel. 8. 3. Heb. 13. 10.
phihp. 2. 17. Act. 13. 2, 1. Cor. 11. 4. & 14. 15. 22. 26-31.

In the worship of God properly so called the saynts are
not to oppose, contradi6t, examine, or censure: to pro-
pound doubtf ull & controversall points of dodlryne : but
in vnion spirituall to offer vp one & the same spirituall
sacryfice to the Lord. A6t. 4. 24-32. 1. Cor. 11. 18-20.
& 10. 16. 17.

If any thing doubtfuU or false be delivered in tyme of
spirituall worship it is to be examyned & censured after-
ward. 1. Cor. 14, 31-33. 40. compared with Revel. 2. 2.
A6t. 17. 11.

18—2

276 The differences of the Churches,

Chap. 3. of Spirituall worship & of the Spirit.

Concerning spirituall worship consider these things
following.

1. The Fountayne from whence it proceedeth.

2. The helpes wherby it is supported or furthered,

3. The essence or nature wherin properly it con-
sisteth.

The Fountayne from whence spirituall worship pro-
ceedeth is the spirit. Aa. 1. 4. 5. & 2. 4. 17. 18, 1. Cor.
12. 4, 7. 11. Eph 5. 18. 19.

The spirit signifieth 2. things. 1. the spirit of God. 2.
the spirit of man : that is the regenerate part of the soule.
Aa. 2. 17. 18, 1. Cor. 12. 4. Rom. 7. 6. Galath. 3. 2. 3.

The Regenerate part of the soule is eyther the sanai-
fied memory, the sanaified judgment, the sanaified
hart & afiections, the sanaified conscience: from aU
these must spirituall worship proceed. Psal. 103. 1. 2.
Mat. 22. 37, 1. Timoth. 1. 5.

The work of the holy spirit is to suggest matter & to
move the regenerate part of the soule, 1. Cor. 12. 8-11.
loh. 14. 26, Luk. 24. 32-45.

The work of the memory is to have in a readynesse
sufficiency of fit matter for the spirituall worship, psal.
103. 2, & 119. 16. 93.

The work of the judgment or vnder standing is to
discerne & judge truth from falsehood, right from wrong,
good from bad, fit from vnfit, 1. Cor. 14. 29-32, & 11. 29.
Colos. 1. 9. & 3. 16. Philip. 1. 9. 10.

The work of the hart & afEeaions is to be moved
according to the quahtie of the matter & kind of the
worship. lam. 5. 13, Ezra. 3. 10-13, 1. Cor. 14. 24. 25.

The work of the conscience is a sorowfuU or con-
sortable testimony answerable to the matter handled,
1. Timoth. 1. 5. Act. 23. 1.

Finally the work of the Regeiierat part of the soule
is an Eccho correspondent to the work of the holy spirit
& the condition of the word of God which in tyme of
spirituall worship is administred. psal. 27. 8. Esay. 66.
5. Mat. 13. 9. Heb. 10. 5-7. Cant. 5. 4.

of the Seperation 277

Chap. 4. of quenching the Spirit.

In performing spirituall worship wee must take heed
of quenching the spirit. 1. Thes. 5. 19. 1. Cor. 14. 30.
lob 32. 18-20.

The Spirit is quenched two wayes: By silence. By
set formes of worship. Psal. 40. 1-3. 1. Cor. 14. 29-32.
compared with 1. Thes. 5. 19. 20.

The Spirit is quenched by silence when fit matter is
revealed to one that sitteth by & he wthholdeth it in
tyme of prophecying:

The Spirit is quenched by sett formes of worship, for
therein the spirit is not at liberty to vtter it self, but is
bounded in: contrary to. A6t. 2. 4. & 2. Cor. 3. 17.
compared with loh. 4. 24. & Gal. 4. 31. & 5. 1.

Sett formes of worship are eyther in the memory, or
in the book.

Saying set formes, of worship by rote is quenching the
Spirit: & Reading sett formes of worship out of a book
is quenching the Spirit: for in the one the Spirit is not
manifested but the strength of the memory, in the other
the matter is not brought out of the hart, but out of the
book : & so in neyther of them the Spirit is at liberty.

Chap. 5. of the helps of Spiritual worship.

Thus much concerning the Fountayne from whence
Spiritual worship commeth : now foUow the helps wherby
Spiritual worship is furthered or supported.

The helps are eyther inward or outward.

The inward helps are only the word & the spirit.
Eph. 5. 18. 19. Col. 3. 16. Rom. 8. 26.

The outward helps are the manifestation of the Spirit :
& the scales of the covenant: 1. Cor. 12. 7. & 2. 4. & A6t.
2. 4. 42. with the instruments creatures & actions apper-
teyning therto.

Instruments: as the tong & eare, to speake, heare &
tast withal: Aft. 2. 4. 8. 1. cor. 11. 24

Creatures as bread, wine, water: A6t. 8. 36-39.
1 Cor. 11. 23. Mat. 26. 27-29.

A6tions as speaking, hearing, breaking bread, powring

278 The differences of the Churches,

out wine, eating, drincking, washing with water, by
consequent from the former places.

The pubUshing of the covenant of grace & the putting
to of the scales is only one concrete a6lion or part of
worship, for the publishing of the covenant giveth being
to the scales, otherwise breaking bread & baptising are
but putting of scales to a blanck.

Chap. 6. concerning bookes & writing.

Here a question is to be discussed: wither a book
be a lawful help to fiu?ther vs in tyme of spiritual worship.
Kevel. 10. 10. 11. Ezech. 3. 3. 4.

Bookes or writings are signes or pi6tiires of things
signified therby.

Writings are to be considered in the concrete or in the
abstract.

In the concrete writings import both the signe & the
thing signified therby, that is both the chara6ters & the
matter.

In the abstra6t writings import the signe in relation
to the thing signified therby: viz. lettres, sillables,
wordes, syntaxe.

Every writing is compounded of wordes.

Every worde is made of lettres & sillables except that
some lettres & sillables are wordes.

Lettres or chara6ters are significative. Revel. 1. 8. &
13. 18. Alpha, Omega, Chi, Xi, st. signify, first, last,
600, 60, 6.

Wordes are significative in the first or second intention :
as Amen in the first intention signifieth truth or truly,
Mat. 5. 18. Amen in the second intention signifieth Christ
Revel. 3. 14. So doth Logos signify also and many
other wordes of Scripture.

Syntaxe or joyning of wordes in order signifieth dis-
course.

As single wordes signify Logicall relations or argu-
ments: So Syntaxe or wordes compounded in sentence
signifieth Axiomes, Syllogismes, Methode.

Therefore wordes and syntaxe are signes of thinges,
and of the relations and reason of thinges

of the Seperation 279

Hence it foUoweth that bookes or writinges are in the
nature of pi6tures or Images & therefore in the nature of
ceremonies: & so by consequent reading a booke is
ceremoniall. For as the Beast in the Sacrifices of the
ould Testament was ceremoniall so was the killing of the
Beast ceremoniall.

Chap. 7. Of the kindes of bookes or writinges.

Thus much of the nature of bookes or writinges:
Now follow the kindes of bookes or the distribution of
writinges.

writinges may bee distinguished according to the
subjedt or efficient

The subje6t of writinges are paper, parchment,
wood, stone, metall. &c

If writinges bee in paper or parchment they bee
called bookes, as may bee gathered from. Deut. 31. 24-26.
lerem. 36. 4.

If writinges be ingraven in stone wood or metal it is
caled graving or carving: Exo. 28. 11. 2. Cor. 3. 7.
losh. 8. 32.

The efficient of writinges are two : God, or Man.

God himseHe first engraved the law in tables of
stone. Exod. 31. 18.

Men are of two sortes: Inspired, or ordinary men.

Men Inspired by the Holy Ghost are the Holy Prophets
& Apostles who wrote the holy scriptures by inspiration.
2. Pet. 1. 21. 2. Tim. 3. 16. Rom. 1. 2. namely the Hebrue
of the ould testament & the greeke of the new Testa-
ment.

The holy Scriptures viz. the Originalls Hebrew &
Greek are given by Divine Inspiration & in their first
donation were without error most perfe6l Sc therefore
Canonical!.

Ordinary men write bookes of divers kindes among
the rest such as have the word of God or Holy Scriptures
for their object are called Theological writinges: among
them Translations of the Holy Scriptures into the mother
tong are cheifiy to be esteemed, as beeing the most
principall, yet only as the streame issuing from the foun-
tayne, or as the greatest river of the mayne sea.

280 The differences of the Churches,

No writinges of ordinary men how holy or good soever
are given by inspiration, & therefore are subje6t to error
& imperfe6t & so Apocrypha.

Chap. 8. Of the Originalls of Holy Scripture,
& of the partes of Holy Scripture

Holy Scriptures (as aU other writinges whatsoever,)
consist of two partes: of the tong & chara6ler & of
the substance or matter signified by the charadler.

The tong or character hath apertaining to it the
grammar & the Rhethorick wherof the tong or character
is the subiect.

The matter or substance of the scripture hath in it,
Logick, History, Cronology, Cosmography, Genealogy,
Philosophy, Theologie & other like matter.

The principaU parte of the matter is the Theologie

A Translation of the holy originaUs may expresse
very much of the matter contayned in or signified by
the originaU characters: it can expresse also much of
the Rhethorick as Tropes & Figures of sentence.

No Translation can possibly expresse aU the matter
of the holy originaUs, nor a thousand thinges in the
Grammar, Rhethorick, & character of the tong.

A Translation so far forth as it doth truly & fully
expresse any thing of the originals may be saide inspired
of God Sc no further.

Hence it foUoweth that a translation be it never so
good is mixt with mans devises, imperfect, not equipollent
to the originaUes in a thousand particulars.

The holy originalle signifie and represent to our eyes
heavenly things therfor the book of the law is called a
similitude of an heavenly thing Heb. 9. 19-23.

Holy Scriptures or writing beganne with Moses.
Exod. 24. 4 & 31. 18. loh. 1. 17. 2. Cor. 3. 7.

Before Moses holy men prophesyed out of their harts
& receaved & kept the truth of dodtryne by tradition
from hand to hand: 2. Pet. 2. 5. lude vers. 14. 15.
Deut 31. 24.

When Moses had written the lawe, he caused it to
be put by the arke in the most holy place, as a witnesse

o/ the Seperation 281

against the people, deut. 31. 26. therfor the Apostle
calleth it the handwriting in ordinances which was
contrary to vs, which Christ nayled to his crosse. Col. 2. 14.
Eph. 2. 15.

Hence it foUoweth that the holy originals the
Hebrue scripttires of the old testament are ceremonyes.
2. Cor. 3. 3. 7. Nomb. 5. 23. 24. & by necessary con-
sequent.

The book or tables of stone typed vnto the lewes
their hard hart voyde of the true vnderstanding of the
lawe. 2. Cor. 3. 3. Heb. 8. 10. Ezech. 36. 26. 27.
2 Cor. 3. 14. 15

The Inck wherewith the lettres were written signified
the Spirit of God. 2. Cor, 3. 3. Heb. 8. 10. compared
with Exod. 31. 18.

The lettres written or chara6ters engraven signifieth
the work of the Spirit, who alone doth write the law in
our harts, by proportion: also Deut. 9. 10. compared
with Heb. 8. 10.

Reading the words of the law out of the book signifieth
the vttering of the word of God out of the hart: by
proportion see also. 2. Cor. 3. 2. 3. 6. 1. Cor. 12. 7.

The writings of the old Testament being ceremonial
are therfor abolished by Christ only so far forth as they
are ceremonial: Col. 2. 14. 26. Gal. 4. 9

The thing signified by the book viz : the law of God
& the new testament remayneth 2. Cor. 3. 11. 7.
Heb. 8. 6. 7. 13.

Chap. 9, How the Originalls, or Holy Scriptures
are to be vsed.

The Scriptures of the old Testament are commaunded
to the Church— 2. Pet. 1. 19. 20 & 2. Timoth. 3. 16. as
also the Scriptures of the new Testament: 1. Thes. 5. 27.
Col. 4. 16. & by proportion.

Heer consider these things,

1. How the Scriptures are to be vsed. 2. How
they are not to be vsed.

The Holy Scriptures are the Fountayne of all truth,
loh. 17. 17. compared with 2. Timoth. 3. 16. 17.

282 The differences of the Churches,

They are the ground & foundacion of our fayth,
Ephes. 2. 20. compared with loh. 5. 39 & 17. 3.

By them all do6trynes & every Spiritt is to be judged :
Esay 8. 20. 1. loh. 4. 1. A6t. 17. 11.

They are to be read in the Chiirch & to be interp[r]eted :
Col. 4. 16. compared with Luk. 24. 27. & 1. Cor. 14. 27.
& 12. 10. by proportion 2. Pet. 3. 16.

Neverthelesse the Holy Scriptures are not reteyned
as helps before the eye in tyme of Spiritual! worship:
Reasons are these.

Chap. 10. Reasons proving the Originals not to be
given as helps before the eye in worship.

1. Bicause Christ vsed the book to fulfill aU righteous-
nes Mat. 3. 15 & having by the vse of the book fiilfilled
the law of reading he shut the book in the Synagogue,
to signifie that that ceremony of bookworship, or the
ministerie of the lettre was now exspired, & finished.
Luk. 4. 20. loh. 19 30

2. Bicause reading wordes out of a book is the
ministration of the lettre, 2. Cor. 3. 6. namely a part
of the ministerie of the old Testament which is abohshed :
Heb. 8. 13: 2. Cor. 3: 11. 13. & the ministery of the new
testament is the ministerie of the spirit 2. Cor. 3. 6.

3. Bicause vppon the day of Pentecost & many yeeres
after the churches of the new testament did vse no bookes
in tyme of spiritual worship but prayed, prophesyed, &
sang Psalmes meerely out of their harts. A6t 2. 4. 42.
& 10. 44-48. & 19. 6. 1. cor. 14. 15-17. 26. 37.

4. Bicause no example of the Scripture can be
shewed of any man ordinary or extraordinary that at or
after the day of Pentecost vsed a book in praying,
prophesjdng & singing Psalmes: if yea: let it bee done
& wee yeeld.

5. Bicause none of the books of the new Testament
were written many yeeres after the day of Pentecost,
at the least seaven yeeres : & the Churches all that tyme
could not vse the books of the new Testament which
they had not.

of the Seperation 283

6. Bicause the Churches of the Greekes had no
bookes to vse that they might vse lawfully: for they
vnderstood not Hebru: & the Septuagints translation
ought not to be vsed or made, & the Apostles made no
Greek translation: And if the Apostles read the Hebrue
an vnknowne tong in the Greek Churches it could not
be a lawfuU worship, bicause it edified not: if they had
the Hebrue before their eyes & interp[r]eted Greek, let it
be shewed when & where & wee yeeld vnto it.

7. Bicause as in prayer the spirit only is our help
& ther is no outward help given of God for that kind of
worship. So also in prophesying & singing. 1. Cor. 11. 4.
& 14. 16,

8. Bicause it is against the nature of spiritual
worship: for when we read wee receave matter from
the book into the hart, when we pray prophesy or sing we
utter matter out of the hart vnto the eare of the Church ;
Ezech, 2. 8-19, & 3. 1-4. Revel. 10. 8-11.

9 Bicause vpon the day of Pentecost fyerie cloven
tongs did appeare, not fiery cloven bookes. Act. 2. 3.
& alwaies ther must be a proportion betwixt the type
and the thing tjrped: vpon the day of Pentecost the
fiery law was given in bookes Deut : 33. 2. Exo : 24. 4. 12
vpon the day of Pentecost the fiery gospel was given in
tonges A6t: 2. 3. Mat: 3. 11. A61: 1. 5. the booke
therefore was proper for them, the tonge for vs

10 Bicause as all the worship which Moses taught
began in the letter outwardly, & so proceeded inwardly
to the spirit of the faithfuU: so contrariwise all the
worship of the new testament signified by that typicaU
worship of Moses must beginne at the Spirit, & not at
the letter originally. 2. Cor: 3. 6. 8. 1. Cor: 12. 7.
or els the heavenly thinge is not answerable to the
simihtude thereof:

Therfor as in prayer the book is laid aside, & that by
the confession of the auncient brethren of the sepera-
tion: so must it be also in prophesying & singing of
Psalmes as we are perswaded. 1. Cor. 11. 4. & 14. 15.
16. 26.

Quere, whither the Prophets of the Church may not
in tyme of Spiritual worship, take the originals, &

284 The differences of the Churches,

interpret out of them a text, & then shut the book &
prophesy from that ground of holy Scripture so inter-
preted. Luk. 4. 16-20

Chap. 11. obje6tions for book worship answered.

The first obje6tion.

Reading in the old Testament was commaunded by
Moses. Deut 31. 8-13. was amphfied by David. 1 Chron.
16. & 25. was practised by losiah 2. Chron. 34. 30. by
Ezra & Nehemiah : Nehem. 8. 8. & 9. 3. allowed by our
Savior Christ Luk. 4. 16. & by the Apostles, Act. 13. 14. 15.
& reported as a thing of auncient approved continuance.
Aa. 15. 21.

Answer to the first obje6tion.

First the reading commaunded by Moses was only
once every seaven yeere. Deut. 31. 10. 11. & therfor it
was no part of ordinary worship, & ther is no commaunde-
ment in Moses given eyther to the Preists or Levites
for ordinary reading of the law in the Tabernacle.

Secondly: Hence it foUoweth that reading in the
Old Testament was no part of the worship of the taber-
nacle or temple, or of the service performed by the Priests
therein, for aU the worship that was appointed by Moses
for the Preists was limited to the holy place, whither
the people were not admitted.

Thirdly: therfor reading was of another nature
performed in the vtter court or Synagogue or els where,
eyther by the levites or any other learned men of what
tribe soever: Mat: 23. 2. Luk. 4. 16. A6t. 13. 15.
compared with, A6t. 15. 21. Deut 31. 9-11. 1. Chron.
16. 4. 7. 37. 39. & 15. 1-8. & 28. 13. 2 Chron. 34. 14. 30. 31.
Nehem. 8. & 9. & so no part of worship properly so
called, but only a ceremoniall ground or foundation, of
inward or outward spiritual worship common to the
Churches of all ages.

Lastly : it is not denyed but that reading now is to be
vsed in the Church : only we say it is not a part of spiritual
worship, or a lawful meanes in tyme of spiritual worship.

o/ the Seperation 285

The second obje6tion

Reading is comannded in the new testament Colos:
4. 16. 1 Thes: 5. 27. and a blessing promised thereto
Revel: 1. 3. and the commaundement is that it be
practised in the church : therefore it is a part or meanes
of the worship of the new testament.

Answer to the second objection.

Not euerie thinge performed in the chnrch is a parte
of spirituaU worship, for all the partes of pubhque
administratio of the Kingdome are done in the church,
and yet cannot be sayd to be partes of spirituaU worship
properly so called. Chap: 1. and 2.

Moreover when he commaundeth his Epistles to be
read in the Churches, his meaning is not strictly literaU:
that is, that the very wordes which he wrote should be
repeated verbatim out of the booke: but his meaning
is that the sense of the wordes or the meaning of the
Apostle should be related to the brethre, whither by
reading the very wordes, by expounding the meaning
by interpreting or translating. For if his meaning be
that the very wordes he wrote be hteraly read: the the
Greek wordes must be repeated out of the booke to all
nations: which is contrary to .1. Cor. 14. 26. If his
meaning be, that the sense should be given any way,
by translating, by reading the translation, by interpreting
his meaning in a paraphrase, commentary &c. then how
will it follow that reading the Greek tong which is not
vnderstood in the Enghsh Churches is a lawfuU part of
spirituaU worship according to the hteraU signification
of readings?

Further the Apostle wrote his Epistles to the CoUos-
sians, & Thessalonians & the other Churches vppon
particular occasions for particular endes, and the com-
maundement of reading then was speciaU in those respects
to them : and the intent of the Apostle is not to enioyne
the reading of them every day & in tyme of Spiritual
worship to al Churches: yet wee do acknowledg the
absolute necessity of reading & searching the Scriptures,
loh. 5. 39.

286 The differences of the Churches,

Againe that reading is a lawful yea necessary meanes
or help to further vs to Spiritual worship is not denyed,
but this is denyed that it is a lawful help in tyme of
worship, or a lawful part of Spiritual worship. For it
is confessed & defended by the auncient brethre of the
seperation, that the originals are no lawful help in tyme
of prayer: So say we they are no lawful help in tyme of
prophesying & singing Psalmes, & that by equal proportion
for ther is the same reason of helps in aU the parts of
Spiritual worship, during the tyme of performing the
worship.

The third obje6lion.

The Apostle 1. Tim. 4. 13-16 commaundeth Timothie
& so aU Elders to attend to reading: wher reading is
joyned with exhortation & doctryne & so importeth
that it is to be vnderstood of the joyning of reading in
tyme of Spiritual worship

Answer to the third obje6tion.

The circustances of the place being wel considered
wil afoard that Paul speaketh not of the execution of
his office, but of preparing himself to the execution of
his office; which is attayned by reading the Scriptures
whereby men are fitted with matter fitt to teach &
exhort: for by this meanes the gift of prophecy was
preserved in Timothie vs 14. & by this meanes his pro-
ficiency should be manifested, vs 15. by this meanes he
should the better save mens soules, vs 16.

The fourth obje6tion.

Let it be graunted that the Apostles & Eva^gehsts
vsed no bookes being extraordinary men & having the
extraordinary direction of the spirit, for they needed no
such helps of bookes as wee doe: Yet wee being men
ordinary have need of bookes, therefor they by the
direction of the Spirit both have written bookes for our
vse, & have commaunded vs to vse them.

of the Seperation 287

Answer to the fourth objection.

This objection may as well fit bringing of bookes into
the tyme of prayer, fro whece they are justly banished:
for it may be sayd that the Apostles were extraordinary
men, & needed no bookes for prayer, but wee need books
to help our infirmity & why may not a man as wel say
the Apostle commaundeth the reading of prayers, &
promiseth a blessing to reading of prayers in time of
prayer as otherwise.

Again, though the holy Spirit be not given to vs
in the same manner & measure as to the Apostles, yet
we have the same Spirit to help vs as they had, & to the
same ordinary purposes is he sent to vs by Christ as
to them: namely to help our infirmityes: Rom 8. 26.
for the work of the ministery: Eph. 4. 12. to be our
annoynting, 1. loh. 2. 27. to lead into all truth : loh 16. 13.
to be our paraclete: loh, 14. 16. & so by consequent
to help vs to pray, prophesy, & prayse God.

Againe this obje6tion seemeth to estabhsh two formes
of prophesying, one without bookes by the Apostles for
many yeeres in the Church: another with bookes after-
ward taught by the Apostles: & then it foUoweth that
the Apostles gospeU was yea & nay, who first taught &
practised one way, & afterward taught & commaunded
to practise another way.

Lastly: The Apostles had the bookes of the Old
Testament in the Hebr[e]we tong, & so might have vsed
them before their eye in tyme of prophesying, eyther
to read out of them to the Hebrues, or to translate and
interprett out of them to the Greecians: but they did
neyther of these, but only prophesyed out of their harts,
as the Holy Ghost gave them vtterance. A6t. 2. 4.
Yea & taught the primitive Churches so to doe: 1. Cor.
14. 26. If it can be shewed that they did vse the bookes
of the Old Testament in tyme of worship to read or
interprete from them, lett it be shewed, & wee yeeld: if
not thus wee hold & practise for the present.

Herevppon it followeth that neyther reading the
originals, nor interpreting or translating out of the
originals the book being before the eye, is eyther a
la\^ull part or meanes of Spirituall worship.

288 The differences of the Churches,

Chap. 12. Of the writings of men.

Writings of men are of divers kinds : among them are
translations of the holy scriptures a most principal.

To translate the originals into any mother tong is
aswell, & asmuch the work of a mans witt & learning,
as to analyse the Scriptures Rhetorically or Logically,
to Collect doctrines & vses Theologically, to give exposi-
tions & interpretations of places doubtfuU.

The translator cannot conceave nor expresse in writing
the whole mynd of the holy Spirit conteyned in the
originals, but only some good part of it: the expositor,
paraphrast commetator may expresse asmuch as the
translator, yea & in respect of some particulars, as
Hebraismes, Grecismes & the like considerations, much
more.

Ther is as good warrant to translate the Scripture
as to expound analyse, & draw doctryne & vses from the
Scriptiu-es. Marc. 5. 41, Mat. 1. 23, & by proportio from
1. Cor. 12. 10 & 14. 13. 27. 39.

Ther is no better warrant to bring translations of
Scripture written into the church, & to reade them as
partes or helps of worship, then to bring in expositions,
resolutions, paraphrasts & sermons vppon the Scripture
seing al these are equally humane in respect of the work,
equally divine in respect of the matter they handle.

Chap. 13. Of reading translations: & of the translation
of the .72. interpreters.

Hitherto apperteyneth this question, whether reading
a translation be a lawful help or meanes in tyme of
Spiritual worship or a lawful part of Spiritual worship.

If originals must be laid aside as in tyme of prayer,
so also in tyme of prophesying & singing, then much
more must translations be laid aside at that tyme: as
may further be manifested thus.

Bicause the Septuagints translation was a greevous
sinne for many reasons.

1. For that the covenant of grace ought not to have
been preached vnto the gentile til the fuUnes of tyme.
Mat. 10. 5. 6. 1. Timoth 3 16. Rom. 16. 25. 26. compared

of the Seperation 289

with Mat. 10. 5. 6. & 28. 19. And therfor that the
Septuagints by their translation did communicate it to
the Grecians, before the fulnes of tyme was their greevous
sinne.

2. Bicause aU the GentiUs ought to have been
proselytes of the lewes Church, & to have come to
lerusalem to worship Exod 12. 43-49. Mat. 23. 15.
A6t. 2 10 & ought to have learned their tong & worship,
which was prevented by the Septuagints translation.

3. Bicause the Hebrue characters & writings were
Ceremonyes & so ought not to have been profaned among
the Grecians by their writings : & as the Phihstines were
justly plagued for the presence of the Arke, Sam. So
might the Lord justly have plagued the Grecians for
that the Oracles of God were among them, & fearfully
abused by them.

4. If it were vnlawful to sing one of Davids Psalmes
in a Strang nation as Babylon, psal. 137. 4. then much
more vnlawfull was it to translate the Scriptures into a
straunge tong for aU the CeremoniaU law was bounded
within the holy land.

5. The translation of the Septuagints out of Hebrue
into Greeke, is contradictory to the Lords mercy to the
lewes church & ther special Priviledges, see psal. 147.
19. 20. Rom. 3. 1. 2. Adt. 10. 28. & 22. 1-18. Eph.
2. 11-15. A6t 13. 46-48. contrary also to Rom. 16.
25. 26

6. Bicause that seing the Hebrew writings were
Ceremonyes it was vnlawful for the Septuagints to chandg
them from their proper kind, & to pidlure them out by
the Greek writings for the Greeks vse.

7. Bicause the Septuagints did of purpose conceale
many things as judging the gentils vnworthy to know
them fearing also least they should profane such holy
mysteries wherein their consciences told them playnly
that their translation was their synne: also they did
pervert many things of purpose, ad somthing & infinitely
corrupt their translation which was their greevous sinne.

Hence it foUoweth that seing the Septuagints transla-
tion was so greevous a sinne, therfor the Apostles would
never account it holy scripture comming fro the holy

w 19

290 The differences of the Churches,

ghost & so never approve the vse of it in the Greek
Churches.

Againe wee never heard of any other translation before
Christ, besides the Septuagints : or if ther were any, it
were vnlawful by the same reasons before vsed against
the Septuagints.

Further: ther could be no vse of the Septuagints
translation for reading in the Latine Church of the
Romanes.

Moreover the new Testament being not written, none
of it till 7. 10. or 20. yeeres after Christs death, not aU
of it till lohn had written who was the surviver of the
Apostles, how could ther bee a translation of the new
Testament written during the Apostles Uves?

Besides it is never mentioned that ever any Apostle
or Apostohque man or Church eyther had from the
Apostles or vsed by their dire6lion or approbation a
translation of any sort, whatsoever before the eye in
tyme of SpirituaU worship: if yea: let it be shewed.

Lastly translations therfor beganne in the Church
after the Apostles dayes in tyme of worship, & so were not
from the beginning, in respect whereof they are a part
of th, mystery of iniquity in worship.

Chap. 14. Of other arguments against reading transla-
tions in tyme of worship.

1. 1, Thes. 5. 21. Try aU things, keep that good
thing. But no man ignorant of the tongs can try whether
the translation be fit or good : & therfor no man ignorant
of the tongs can stri6tly keep or read a translation in
tyme of worship.

2. Rom. 14. 23. 1 Timoth. 1. 4^7. Heb. 11. 6.
whatsoever commeth not from fayth is sinne. But no
man ignorant of the tongs can of faith vse the translation
seing he cannot examyne it whether it be good or bad,
& so beleeve or refuse it. Therfore it is not of fayth
in him & so it is synne for him to vse it before the eye
in tyme of worship.

3. A translation made verbatim from the originalls
is absurd by reason of the difference of the diale6ts : &
therefore vnlawfull seing it edifieth not. 1. Cor. 14. 26.

of the Seperation 291

A translation paraphrastical or a paraphrast if it be lawful
in time of worship to be read then why not a written
sermon.

4. A paraphrast, commetarie or exposition vpon a
chapter which contayneth more of the contentes of the
originaUes & the holy ghostes meaning is vnlawfuU to
be read in time of worship: therefore a translation of a
chapter which contayneth lesse is vnlawfuU also to be read
in time of worship.

5. Levit. 22. 22. Malach. 1. 8. 13. 14. Mat. 22. 37.
Rom. 12. 1. 2. Psal. 119. 45. & 103 1. God wil be
served with the best we have. But ther is no one transla-
tion the best we have: seing the Lord may in tyme of
worship minister better to him that administereth, if
hee vnderstand the originalls: if he vnderstand not the
originaUs he hath it not at aU: for it is another mans
worke: & therefore no one translation written may be
read in tyme of worship.

6. Deut. 16 16. 1 Chron. 21. 24. Eph. 4. 8.
Rom. 12 3. we must worship God with our own not with
another mans: with that which cost vs somthing not
with that which cost vs nothing. But for one ignorant
of the tongs to read the translation & offer it to God is
to offer to God another mans labor not his owne: that
which cost him nothing but is another mans cost:
therfore it is vnlawfuU.

7. Reading a translation is not commaunded nor
was ever practised by Christ, the Apostles, or the primitive
Churches in tyme of worship: & so being devised by
man is in the account of vayne worship. Mat. 15. 9 &
win-worship. Col. 2. 23. & so a kynd of Idolatry & there-
fore the translation it seKe before the eye in tyme of
worship an IdoU & so hath a curse denounced against
the vse of it in tyme of worship. Revel. 22. 18. Exod.
20. 4. 5.

8. A translation being the worke of a mans witt &
learning is asmuch & as truly an humane writing as the
Apocrypha (so commonly called) writings are: & seing
it hath not the allowance of holy men inspired, but
is of an hidden authority: it may be justly called
Apocryphon, for the signification of the word importeth

19—2

292 The differences of the Churches,

so much & therefore not to be brought into the worship
of God to be read.

9. All the arguments vsed agaynst the reading of
homihes & prayers may be applyed agaynst the reading
of translations in tyme of worship As:

1. They do stint or quench the spirit which is con-
trary to .1. Thes. 5. 19. 20. 2 Cor 3. 17.

2. They are not the pure word of God & so contrary
to Eccles. 12. 10. Mat. 15. 9.

3. They are the private workes of men: contrary
to .1. Cor 12. 7. 8. 2. Pet. 1. 20,

4. They are the private openings or interpretations
of the prophesies of Scripture : contrary to .2 pet 1. 20.

5. They contradi6t the giftes bestowed by Christ
vppon the Church for the work of the ministery : contrary
to. Eph. 4. 8. 11. 12. A61. 2. 4. loh. 16. 7.

6. They derogate from the vertue of Christs Ascetion
& dignitie of his Kingdome : contrary to Eph : 4. 8.

7. They blemish Christs bounty to & care of his
chiu-ch. contrary to. loh. 14. 16. 18. 26

8. They disgrace the Spirit of God setting him to
schoole. contrary to. 1 : loh. 2. 27.

9. They bring into the Church a straunge ministratio
contrary to. 1. Cor. 12 : 5. & so a new part of the gospel
or covenant contrary to, Gal. 3. 15.

10. They do not manifest the spirit which commeth
from within, but manifesteth the lettre which commeth
from without. 2. Cor. 3. 6.

11. Therefore they are not spiritual worship loh
4. 24. compared with. 2. Cor. 3. 17. Gal. 5. 1. & 4. 31.

12. Children mai read a translation perfedtly wel:
But children cannot perform any part of Spiritual
worship: therfor reading a translation is no part of
Spiritual worship.

Quere: whither between the parts of Spiritual
worship, that is between prayer, prophesying & singing
Psalmes, a man may not interpose the reading of a
scripture or chapter not intending it as worship, but as
a further preparation to worship.

of the Seperation 293

Chap. 15, Objedlions for translations answered

The first Objedtion.

Rom. 4. 3. What sayth the Scripture & then
followeth the Septuagints translation. Heb. 3. 7. The
holy ghost saith: & then follow the wordes of the
Septuagints translation : & it is observed that the Apostles
quote the wordes of the Septuagints translation, not only
wher they expound the meaning of the holy ghost: as
Heb. 10. 5, & Rom. 4. 3. Wher the Apostles follow the
Septuagints not the Hebrue, but also in their devises
besides the original : as in the second Caynan Luk. 3. 36. 37.
& in the 75. persons of Jacobs family, A6t. 7. 14. where as
ther is, but one caynan & 70. persons in the Hebrue.

Answer to the first Obje6lion

If the originals themselves are not to be vsed as helps
in tyme of Spiritual worship, as hath been proved then
this objedlion is of no force for translations.

Secondly: if it were of force to bring translations
to be read in the tyme of worship it were avayleable
thus far even to bring in to the tyme of worship the
errors of the translations : for so this objedtion importeth
that the Apostles quote the Septuagints errors, & wheras
it is said by some that in the Apostles intention it is no
error, sith writing to Theophilus & the Grecians, rather
then he would hazard their fayth by chaundging the
Septuagints errors & corredling such an approved Transla-
tion, he thought it meet to foUow that receaved devise
of theirs contrary to the truth the Holy Ghost therein
yeelding to mans infirmity as in the cases of Polygamy,
& Divorce, and Vsury in the Old Testament: It is
thus answered that the Holy Ghost needeth not the
lyes of men, to work his work, nor the Septuagints
errors to support the fayth of Theophilus & the Grecians :
And this mischeef foUoweth herevppon that, rather then
the fayth of Theophilus & the Grecians, should be
endaungered the credit of the Holy Scriptures should
be hazarded their being found in them such devises errors
and contradictions. And further it is one thing by
connivency to passe by sinne as was the toleration of

294 The differences of the Churches,

Polygamy Divorce & Vsury: See A6t. 17. 30: Another
thing to translate errors from a translation into the
original, which is to approve them, & this whosoever
affirmeth, speaketh litle lesse then blasphemy.

Thirdly : therf or as Antichrist hath polluted all Gods
ordinances so hath he violated the original scriptm-es:
And therf or one Caynan must be put out: For some
auncient copies have it not: & for 75. Ther must be
read seaventy all: Pente for Pantes: as Rom. 12. 11.
Kairo, Kurio, & it is possible easily to mistake so small
a matter in copying out any thing as experience teacheth.

Lastly fully to answer the objection whatsoever is
good in the Septuagints translation was taken out of the
New Testament, & auncient Fathers of the Greek Church :
For it is manifest by historyes that the Septuagints
translation is lost, & this that goeth vnder the name of
the Septuagint is a patchery made out of auncient
writings: and therf or the Holy Ghost doth not ayme
at the Septuagints translation at all as is imported in
the Obje6tion.

The second Obje6tion.

Ther were Greekes & Grecians: Hellenes: Kai
HeUenistai. As may appeare A6t. 6. 1. Rom. 1. 16.
The Greekes were of the Progeny of the Greekes aswel
as of the country : The Grecians were lewes by Progeny,
& borne in Grecia: Therf or PauU calleth himself an
Hebrew of the Hebrewes: Philip. 3. 5. Now these
Grecians had forgotten their Language & spake Greek
only: And having Synagogues in the Cities where they
dwelt, had the Septuagints translation read vnto them,
& the Apostles comming into their Synagogues did
approve that a6l of theirs of reading the translation &
so it foUoweth that reading translations is lawfuU in
worship.

Answer to the second Obje6tion.

The disti[n]6lion of Greekes & Grecians is vayne as
appeereth by these places compared together : A6t. 21. 39.
& 18. 2. 24. with Aa. 6. 1. PhiUp. 3. 5. For Paul
was borne at Tarsus in Cihcia, & Aquila at Pontus, &

of the Seperation 295

ApoUos at Alexandria, And yet are all called lewes not
Hellenists or Grecians: & Act. 6. 1. The Helenists
murmured against the Hebrues, the Helenists did vnder-
stand the Hebrue tong, & had not forgotten their owne
Language.

Secondly: it cannot be proved by Scriptures that
the Helenists had the Greek translation read vnto them
in the Synagogues, it is manifestly otherwise by the reasons
vsed before against the translation of the Septuagints.

Thirdly, the worship of God properly so called of
the whole Church of the lewes, was performed in the
Holy place at leruselem, & so that which was performed
in the Synagogue was not properly the worship of the
whole Church of the lewes : but was of that nature that
passed between Christ & the Do6tors in the temple:
Luk. 2. 46. compared with A61. 17. 2.

Fourthly if the Helenists did read the Septuagints
translation as a part of ther proper worship hauing
forgotten their owne Language, therein were committed
these synnes.

1. Forgetting their tong one part of the ceremonial
law. Nehem, 13. 24

2. Instituting worship in a common tong which
was as vnlawfuU as sacrificing a dog.

3. Therefore it was a false worship, as it was a false
worship to sacrifice an vncleane beaste vnder the law

Lastly if they did reade the Septuagintes translation
& the Apostles came in & heard, it doth not follow they
did allow it as a parte of the worship of the new testament,
no more then they did allow circumcision to be : neither
did they in deede giue any allowance vnto it at aU, seing
they came to the synagogues where was the greatest
concourse of people not to worship, but to draw them
to Christ, not to approue their doings but to disproue
them.

The third obie6tion.

Deut : 31. 12. the reasons that are alledged for readinge
the law are perpetuall, and therfore the law of reading
is perpetuall: the moral reasons are, hearing, learning,
fearing god, & keeping his lawes.

296 The differences of the Churches,

Answer to tlie third obje6tion.
First the law of reading is not moral in the particular
act, but in the equity: for it was commaunded to be
done but once in seaven yeare at the feast of tabernacles
Deut. 31. 10. & if it had been moral in the particular act
it should have been from the beginning, (which was not
so, seing it beganne with Moses,) & it should continue
after the end of the world: for morahties endure for
ever: But bookes & so reading of bookes shal perish.

Secondly it is moraU in the equity, that is, that all
meanes must be vsed to attayne the knowledg of the
truth wherof reading is a principal!, & yet hence it
foUoweth not that reading is eyther a part or meanes
of Spiritual worship: For bookes are things meerely
artificial! as are pi6lures & ymages. Genes. 4. 22.

Finally let it be granted that reading is moraU it doth
not herevppon f oUow that it is lawfuU in tyme of Spiritual
worship as a part or help thereto. Seing that reading
is searching the Scripture, or preparing to the worship,
& not worship it self, & seing that whe a man doth worship,
he is not to prepare to worship as he doth that readeth:
though I deny not but that one part of worship is a
preparation to another.

The fourth obje6tion.

Reading the law was performed in the Synagogue,
& it was not tyed to the temple or the holy place, which
is an argument that reading is not ceremoniall but moral!,
for no part of ceremonial worship was performed from
the tabernacle or Temple.

Answer to the fourth obje6lion.

The argumet f oloweth not : for although all ceremonial
worship was to be performed at Jerusalem loh. 4. 20,
Yet it is so to be construed as intended by the woman
according to the lawes dire6lion : namely, of the worship
which the Preists performed as sacrificers: as may be
seen: Deut. 12. 5-7, & vs. 11-19. For otherwise some
ceremonial! worship, as namely circumcizion was per-
formed any where in the land of Israel, for the males
must needes be circumcized at 8. dayes old, & it was

of the Seperation 297

impossible to bring the males some of the 100. miles
within eight dayes space, see Chap. 20.

Againe suppose reading the law to be a morall adlion
(which yet is not so) hence it foUoweth not that reading
the law is a part of Spiritual! worship or a lawful help
therto in tyme therof: for by the same reason every
morall duty may be made a part or meanes of Spirituall
worship, which is absiu-d, for that is to confound the
second table of the lawe, & the dutyes thereof with the
first table & the dutyes thereof & the gospel with the
law.

The fifth objedtion.

Luk. 4. 16. Christ stood vp to read, & read his
text, & then preached out of it: Now his a6tions are
our instructions: & therfor wee are to read wordes out
of a book in tyme of preaching or prophesying.

Answer to the fifth objedlion.

To this obje6tion many things may be answered.

First in that it was done in the Synagogue by Christ
which was neither Preist nor Levite, it is an argument
that it was no proper part of the worship of the old
testament, but of that nature as was that exercise
performed by Christ & the Do6tors in the temple: so
that reading most properly is searching the scriptures,
which is not worship.

Secondly: Christ had the Originales the Hebrue text
of Esay the Prophet, & read or interpreted out of it, for
it is doubtfuU whither he vttered the Hebrue words or
speake the sense of the Hebrue in the Syriack dialect:
& therfor from hence reading a translation cannot be con-
cluded : but eyther reading or interpreting the originals.

Thirdly: Hence cannot be concluded that manner
of preaching now vsed that a man shaU take his text,
& then devide it into parts analysing it Rhetorically, &
Logically, collecting doctrynes & vses from every member
or argument or word of his text, al this while he having
his book before his eyes to help him at all assayes: a
thing wherof I am assured the holy Scriptures yeeldeth
no warrant that it may be accounted a part of Spiritual
worship : For although the Scriptures may be so handled.

298 The differences of the Churches,

& that for very profitable vse, yet that is rather a Scholasti-
call lecture, then an Ecclesiasticall worship: it is rather
an inquisition & searching of the holy Spirits intent and
piirpose, then prophesying.

Lastly: If wee must needes be tyed to this example
of Christ (which I see no reason for seing reading was of
the Old Testament) then the example of Christ shal bind
also thus far, as that the book shal be layde aside, so
soone as the text is read, & the book that is vsed shalbe
the Originals : which is nothing for vocall but for mental
reading, or for interpreting, & which I never have thought
to contradi6t, but wherein I am ready to be overruled:
For this particular see the Quere in the Chap. 10.

See also the quere Chap. 14. For interposing the
reading of the translation between the parts of worship
as a further preparation & help to worship succeeding.

Thus much concerning the answer to Objections made
for the lawfull vse of translations in tyme of worship.

Chap. 16. Of the lawfullnes of translating the Scriptures.
& the vse of translations in our account.

Although before Christs comming it was vnlawful to
translate the Holy Originals from their ceremonial tong
into any vulgar mother tong: yet the partition wall
being now broken downe, translations are lawful & that
for these reasons.

Math. 28. Christ commaundeth to goe teach aU
nations, & therfor all nations may have the Holy Scrip-
tures translated into their owne vernacular tong, that
therby they may learne the truth.

The Scriptures are a Creature or ordinance of God:
& therfor as it is lawful to picture a man, a bjTd a fish,
a fowle, an angel vertue or vice, so is it lawful to picture
out or resemble the Hebrue & Greek original Scriptures
by any vulgar translation of any tong or Language
whatsoever.

Againe as God sent the confusion of tongs as a curse.
Genes. 11. 6. 7. so hath he sent the knowledg of the tongs
as a blessing. A61. 2. 6. 8. & bicause the extraordinary
knowledg of the tong is ceased, the ordinary knowledg
of them is left for our vse, which can never be attayned

o/ the Seperation 299

vnto, but by grammars & dictionaryes wherein the
Hebrue words of the old Testament & Greek of the new
Testament are interpreted, & if it be lawfull to expresse
in our owne tong al the Hebrue & Greek words singly
as in Grammars & Dictionaryes, then it is lawful so to
doe with the al joyntly in syntaxe, & that is a translation
whece it foloweth that translations of the holy scriptures
are lawful & necessary.

Further: All the members of the Church cannot
possibhe attayne the knowledg of the tongs, which
notwithstanding they must endevour to their vtmost.
1. Cor. 14. 1. 5. & seing the Holy Ghost hath com-
maunded al to try & search & read: 1. Thes. 5. 21.
loh. 5. 39. Colos. 4. 16, & aU cannot trye, search, or read
the originals, they must needes have translations &
other Theological writings, for their better help to the
true vnderstanding of the original Scriptures.

Lastly: these places of scripture compared together
are sufficient warrant for the lawfulnes of translations:
Mat. 1. 23. Marc, 5. 41. 1. Cor. 14. 27.

Now further wee have the translations of Holy
Scripture in this account : viz :

The translation agreable to the originals,

1. Is a secondary Scripture, yet much inferior to
the originals.

2. It may be read in the Church & sung in times.

3. It may be expounded in the Church.

4. It may be so vsed as a meanes to prepare vs to
spiritual worship.

5. That the matter of the translation agreable to
the originals is inspired : but not the writing or character.

6. That it may be made the ground of our fayth.

7. That it may be made an instrument to trye
do6tryne by.

This wee hold affirmatively: Negatively wee hold thus.

1. That reading the English translation is no part
of the spiritual worship of the new Testament properly
so called : viz : of prayer, prophecy, singing of Psalmes.

2. That reading the English translation is no lawful
meanes or help in tyme of Spiritual worship.

3. That the worship of the New Testament must

300 The differences of the Churches,

not beginne in the book or lettre outwardly: but must
proceed originally from the hart & Spirit.

Al other pubhque & private vses of translations wee
aUow.

Chap. 17. Concerning the vse of the translations
for the hearers.

Hitherto aperteyneth another question: whither the
hearers may have their translations or the originals to
read or search in tyme of prophecy.

The answer is Negative that it is not lawful for these
reasons.

First: the Prophets & Apostles wrote bookes, but
did never devide their bookes into chapters or verses:
Henry Stephen first made the verses of the New Testa-
ment: Seing therfor that chapter & verse were of mans
invention, hence it foUoweth before chapter & verse
came in the hearers could not turne to search their bookes
in tyme of hearing.

Secondly : the Apostles in quoting testimonyes of the
Prophets doe not quote chapter & verse, but only say : it
is written : by Zachary, by leremy. The Scripture saith.
The Holy Ghost saith, &c. Therby teaching vs that there
is no vse of Chapter and verse for searching in tyme of
hearing : For no doubt they preached as they wrote.

Thirdly: never was ther any mention made of any
hearer that ever had his booke to search in tyme of
hearing.

Fourthly: Searching quotations hindereth attention:
for the mynd & affedtions are distradted from hearing
by seeking the places: seing the mynd & hart should
follow the voyce of the speaker, as in prayer, so also in
Prophesying. Nehem. 8. 3.

Lastly manuscripts being few & very deere & large
(ther being yet no printing found out) all could not have
or bring their bookes, but there is only one kind of true
or profitable hearing, eyther aU to have bookes and
search, or none to have them.

Seing therfor bringing bookes & searching them in tyme
of hearing was not from the beginning : Therfor that also
is a part of the mystery of iniquity in hearing the word.

o/ the Seperation 301

Chap. 18. Of tlie nature or essence of Spiritual worship
& the essenciaU causses & kinds thereof.

Thus much concerning the helps of SpirituaU worship :
Now foUoweth to be considered the nature or essence
thereof, which may appeare in two particulars: viz:

First in the essentiall causses of Spiritual worship.

Secondly in the proper kinds or parts of the worship
of the new Testament.

The essentiall causses of Spiritual worship are the
matter and the forme.

The matter of Gods worship is the holy Scriptures
which conteyneth the word of God, or the Gospel, the
subject whereof is Christ lesus:

The forme or soule that quickeneth it is the Spirit.
Colos. 3. 16. compared with Eph. 5. 18. 19. 20.

This may be illustrated by the ceremoniaU worship
of the Old Testament & the essentiall causses thereof.

The matter of the ceremonial worship of the Old
Testament was the beasts, incense, Oyle, fatt, corne,
wine, & the Hke Creatures whereof the sacrifices, offerings,
perfumes, lampes, & bread were made, with al the a6tions
therto aperteyning.

Proportionable hereto is the matter of our spiritual
worship Christ lesus & his merits: the word of God
conteyned in the Scriptures which offereth Christ lesus
vnto vs: the scales of the covenant with aU the adtions
therto aperteyning.

The form of the ceremonial worship of the Old
Testament consisting in Sacrifices, (besides the manner
of doing) appeared in 4. things: two wherof must be
absent for the most part viz : honey & leaven : two must
alwayes be present: fire & salt: Marc. 9. 49. compared
with Leuit. 2. 11. 13, & 9. 24. 1. Cor. 5. 6-8.

Proportionable herevnto the forme of our Spiritual
worship consisteth in the fire of the Spirit working with
the word: A(ft. 2. 3. 4. Mat. 3. 11. Luk. 12. 49. 50.
& 24. 32. 2. Tim. 1. 6. 7. lerem. 23. 29.

In the salt of sound doctryne & grace. Mat. 5. 13.
Colos. 4. 6.

In the vnleavened bread of syncerity & truth. 1. Cor.

302 The differences of the Churches,

6 : 8. which was also signified by absence of honey which
hath a faculty to leaven.

As the fire came downe from heaven, wherwith the
sacrifices were offered: Levit. 9. 24. So the holy Ghost
hke fire came downe vppon the primitive Church, to
make their Spiritual sacrifices acceptable: So must it
doe also vppon ours: A6t. 2. 3. 4.

As the fire was dayly preserved to offer withaU.
Levit. 6. 12. 13. & straunge fire might not be offered:
Levit. 10. 1. So whatsoever worship is offered vp & is
not kindled with the Spirit of grace in our harts is
abhominable: 1. Cor. 12. 7. 10. 1. Pet. 2. 5.

Hence it followeth that the worship that beginneth
in the book or translation commeth not originally from
the Spirit, but from the lettre or ceremony, & so is not
properly of the new Testament, but of the Old : 2. Corinth.
3. 6. If the translation be made by one without, it
commeth from a straunge fire, & cannot be accepted,
but is subject to a curse.

Thus much of the essential causses: now foUow the
kinds of Spiritual worship, which are 3. Praying,
Prophesying, & singing Psalmes : Psal. 50. 14r-17. 1. Cor.
11. 4. & 14. 15-17. 26. lam. 5. 13. Revel. 19. 10.

Therfor praying & prophesying are joyned together
as parts of worship: 1. Cor. 11. 4 & men must be vn-
covered at both of them.

Likewise praying & singing Psalmes are put together in
the same sense : 1. Cor. 14. 15. 27 lam. 5. 13. A6t. 16. 25 :

Finally : Prophesjring & Psalmes are coupled together
for the same purpose, 1. Cor. 14. 26.

Prayer is the shewing of our requests to God by the
manifestation of the spirit: Phil. 4. 6. Rom. 8. 26. 27.
1. Cor. 14. 15.

Singing Psalmes is the shewing of our thanksgiving
to God by the manifestation of the Spirit. Phil. 4. 6.
1. Cor. 14. 15-17.

Prophesying is the pubHshing of the covenant of
Grace by the manifestation of the Spirit, A61. 2. 4. 11.
17. 18. 1. Cor. 2. 4 & 12. 7. 10. Gal. 3. 5. & it serveth
specially & properly for them that beleeve : 1. Cor. 14. 22.
Psal. 50. 16. 17. & it pleased the Holy Ghost to choose

of the Seperation 303

that word to signifie vnto vs, that as the Prophetts by
inspiration of the Holy Ghost prophesyed without bookes,
so must wee : the difference is in this that the inspiration
was extraordinary, ours is ordinary. Revel. 19. 10.

The matter of aU these 3. parts of Spiritual worship
is one & the same, viz: God's word or the Scriptures,
yet handled diversly.

In prayer Gods word or the Scriptures are delivered
by way of petition in dire6tion to God, requesting things
for vs optatively.

In thanksgiving Gods word or the Scriptures are
dehvered by way of recompense or retribution to God,
indicatively or imperatively.

In Prophesying the word of God or the Scriptures
are dehvered demonstratively, by way of do6lryne,
exhortation, consolation, reprehension, & by such hke
formes.

Howsoever it be handled or dehvered the matter is
one & the same the manner of delivering different: for
whither we pray, prophesy or sing, it must be the word
or scripture, not out of the book, but out of the hart,
1. Cor. 12. 7. 11.

The demonstration of the spirit & powre, 1. Cor. 2. 4.
The manifestation of the spirit 1. Cor. 12. 7. The
ministration of the Spirit : 2. Cor. 3. 8. The administring
of the spirit. Gal. 3. 5. The ministration of the gift.
1. Pet. 4. 10. The dispensation of grace. 1. Pet. 4. 10.
Are aU one in effect, & are opposed to the ministery of
the lettre or the Ceremoniall worship. 2. Cor. 3. 6.

The ministration of the old Testament is called the
ministery of the lettre, seing it dispenced the ceremonial
& hteral ordinances & beganne in the lettre: for the
Church, Ministery, worship, Government, Temple, Taber-
nacle, Cittie, Country, Meate, Drinck, Apparel, Cattel,
Fruites of the earth, &c. Were aU hteraU & ceremonial.

The ministration of the New Testament is called the
ministery of the Spirit: seing it dispenced the true &
spiritual ordinances typed by the foresaid literal ordi-
nances, & beginneth in the spirit originally, though
prepared by the lettre. 2. Cor. 3. 6-8. 24. 17. compared
with Revel. 10. 10. 11.

304 The differences of the Churches,

Hence it foUoweth that all bookworship is ludaisme,
& so Antichristian, & therfore by consequent Idolatry,
now vnder the new Testament.

Thus much of the kinds of Spiritual worship of the
new Testament.

Chap. 19. How the worship of the Old Testament did
type the Spiritual worship of the new Testament.

The lyteral or typical worship of the Old Testament
was performed in two places, viz: eyther in the holy
place, or in the court.

The ceremoniall worship performed in the holy place
did type most properly the worship of the Church of the
new Testament which was typed by the holy place.
Revel. 11. 1. 2. 2. Cor. 6. 16. Heb. 8. 2. & 9. 11.
1. Pet. 2. 5.

The worship of the tabernacle or holy place consisted
of 3. parts. 1. that which perteyned to the brasen
altar. 2. that which was performed at the golden altar.
3. that which concerned the table of shewbread: Exod,
37. & 38. compared with Exod. 29. 38. Exod. 30. 7, 8
& Levit. 24. 1-9. Exod. 30. 34r-38.

At the brasen altar were offered Sacrifices propitiatory
& Eucharistical. Levit. 1. 3. & 7. 1-11 which signified
prayer for pardon of syn through Christs sacrifice.
Heb. 10. 4^14. 22. & thanksgiving. Heb. 13. 15. compared
with Hose. 14. 3. & prophesying or pubhshing the gospel :
Gall. 3. 1. For in Preaching Christ is as it were ana-
tomized.

At the golden altar was offered the sweet perfume
which signified prayer & thanksgiving, psal. 141. 2.
Revel. 8. 3. 4. & by proportion. Nomb. 16. 46-48 Apoc.
5. 8-14. & preaching the gospel, 2. Cor. 2. 14^16.

Vppo the table of shewbread, was the candlestick,
& twelve loaves of vnlevened bread with incense : vppon
every one of them, which had this signification.

The Candlestick with his 7. lamps burning with oile
ohve continually drest evening & morning by Aaron &
his sonnes, Levit. 24. 1-9. Signified that the Church
(which is the golden Candlestick. Apoc. 1. 20. Zach. 4.)
by his seaven lamps, that is the manifold gifts of the

of the Seperation 305

Spirit, Revel. 4. 5. Zach. 4. 6. drest by Aaron & his
sonnes, that is the d6lyne of rothe Church, being kept
pure, & caused to shine bright by the Prophets of the
church Mat. 5. 14. 15. nourished & fed continually with
oUe oHve, that is taught dayly by the spirit, Zach. 4. 14.
Revel. 11. 4. doth continually give hght, instruction &
direction to all her members. Psal. 119. 105. Mat. 5. 16.
2. Pet. 1. 19.

The shewbread with incense therevppon afterward
burnt vppon the golden altar, Levit. 24. 7. 9. Signified
that the twelve tribes that is the Church continually
present before the Lord are accepted through Christs
perfume, Revel. 8. 3. 4. are fed with Christ lesus the
true bread of life, loh. 6. 35. are enhghtened by his
word & Spiritt, which are the true lamps of knowledg.
Revel. 4. 5.

Chap. 20. Of that which was performed in the court.

As the holy place with the altar & Preists did properly
Signify the Church, worship, & Saynts, Revel. 11. 1.
1. Pet. 2. 5. vnder the new Testament: So the court
without the holy place whither al the people came & the
typical service performed ther, did signify the confused
assembUes of Antichristian persecuters & their ceremonial
worship, Revel. 11. 8. which the Spirit in that place
caleth gentUs or heathen in those respe6ts.

The parts of typical service performed in the court
were reading & Musick, wherein the Levites were cheef
agents, Deut. 31. 9. 1. Chron. 16. 4. compared with
vs. 7. 37. 39-42. & Chap. 25. 1-6-31. Nehem. 8. 7-9. 18.
& 9. 3-6. Though the Preists also & any of the people
might read & sing. Mat. 23. 2. 3. Luk. 2. 46. & 4. 16. 17.
Aa. 13. 14. 15. Nehem. 8. 8. Marc. 14. 26.

The Scriptures read & tuned Musically were, pro-
phecies, prayers, thanksgivings, 1. Chron. 25. 1-6. Deut
31. 10, & 2. Chron. 34. 30. Psal. 78. for prophesies with
instruction. 1. Chron. 16. 7-36. Psal. 146. 147. 148. 149.
150. compared with Revel. 19. 1-8, For thanksgivings :
Psal. 102. the title, & 92. title, for prayers.

As Musicall Instruments & playing vppon them was

w. 20

306 The differences of the Churches,

typicall, bicause it was Artificial! : So reading of a book
was typicall also bicause it is meerely Artificial!,

Hence it foUoweth that reading prophecies was a
type of prophesjdng, reading prayers a type of praying,
& reading thanksgivings a type of praising God or
thankf nines.

To conclude : as it foUoweth not that seing prayers
were read in the old testament as prayers, therfor wee
may read prayers now: for prayers no more doth it
f oUow that though in the old testament they read Psalmes
& prophecies, we may doe so now : namely, in the tyme of
worship, or as parts, or helps of Spiritual worship, properly
so called.

Therfor as the auncient brethren of the Seperation
have taken aU books from before the eye in tyme of
prayer, so doe wee take all bookes from the eye in tyme
of prophesying & singing: & that by the same reason
they being al equally excellent parts of Spiritual worship,
for God is asmuch honoured in prophesying & Psalmes,
as in praying & they all of them remayne in the triumphant
Church in heaven: even as they were all practised by
Adam in Paradise before his fal: & therfor are properly
moral, & Spiritual worship.

of the Seperation 307

The Second Part of the Ministery of the Church

The jSrst section of the Eldership or Presbytery

Chap. 1. Of the names or titles of the Elders.

Thus much concerning the Leitourgie of the Church,
now follow the offices of the Church, viz : the Presbytery
& Deaconry, Plul. 1. 1, Esay. 66. 21. Nomb. 3. 5-10,
& 16. 5. 38. & 17. Chap.

The Presbytery of the church is the company of the
Elders which are for the church in the pubhque actions
of the Church, eyther of the Kingdom or preisthood,
Heb. 13. 18. 1, Thes. 5. 12. 1. Timoth. 4. 14. & 6. 17.

The presbytery is vniforme consisting of Officers of
one sort, Esay. 66. 21. compared with Exod. 28. 1. &
with Nomb. 11. 24. 25. 1. Timoth. 3. 1-8. Act. 14. 23.
phihp. 1. 1. lerem. 23. 1-4. Ezech. 34. 1-16.

These Officers are called Elders, Overseers, or Bishops,
pastors. Teachers, Governors, Leaders, prepositi, which
are several names of one & the same office consisting of
several works or quahfications.

For every one of these officers must be.

1. An Elder or Auncient in yeeres, 1. Timoth. 3. 6.
& 5. 1.

2. Oversee the flock, 1. pet. 5. 2. Aa. 20. 28

3. Feed the flock, 1. pet. 5. 2. Aa. 20. 28.

4. Able to teach, & exhort with wholsome do6tryne
& convince the gainsayers, 1. Timoth. 3. 2, Tit. 1. 9.
Eph. 4. 11.

5. Governe the Church. 1. Tim. 3. 4. 5. 1. Cor. 12. 28.

6. Lead the Church in al the pubhque afiaires thereof
Heb. 13. 17.

7. Are preferred to place of honor. 1. Thes. 5. 12.
1. Tim. 5. 17. & speciaU labour. 1. Timoth. 3. 1.

Seing all the Elders must teach, exhort, convince,
feed, oversee, rule, & lead the church therfor they may
all administer the scales of the covenant: for that is a
cheef work of feeding & applying the covenant & that
particiilarly.

20—2

308 The differences of the Churches,

Chap. 2. Of reasons proving the Elders to be
of one sort, viz: all Pastors.

First in the Old Testament ther was but one kind of
Preists, who had al equal authority to administer al the
holy things: excepting the high Preist, who typed forth
Christ lesus the high Preist of our confession: so pro-
portionably in the New Testament ther is but one sort
of Elders who succede the Preists in the dispensation
of holy things. Esay. 66. 21.

As in the Old Testament ther was the sanhedrim
which consisted of 70. auncients for the administration
of the Kingdom, which was a type of the visible church
al which Elders in their first institution Nomb. 11. 25.
did prophecy & were of one kind vnder Moses : so in the
new Testament vnder Christ lesus, which is the King
of the chtirch, ther is a sunedrion or Eldership consisting
of Auncients of one kind who administer for the good of
the Church, Revel. 4. 4. & 5. 6.

Againe, If Pastor, Teacher, Elder had been 3. Offices
formally differing the Apostle intending to teach the
several offices of the Church would have mentioned them.
1. Timoth. 3. But ther he only mentioneth Bishops &
Deacons according as Phil. 1. 1. [er]go: Bishops are only
of one sort or kind.

Moreover, if the Apostles had ordeyned 3. Kinds of
Elders, Act. 14. 23. they would have mentioned them with
their several kinds of ordination: but that is not done:
for in one phrase their election & ordination is mentioned :
er[go] their ordination being one, their office is one & not
three.

Further, if their had been 3. Kinds of Elders at
Ephesus then the Apostle at MUetum would have given
them several chardges as having several dutyes lying
vppon them : but the Apostle Act. 20, 28. giveth them
one general chardg common to them aU, namely the
duty of feeding the work of the Pastor : [er]go, they are
aU Pastors.

Besides. Eph. 4. 11. Pastors & teachers are aU
one office: for where as the Apostle had spoken distri-
butively before of Apostles, Prophets, Evangehsts as

o/ the Seperation 309

intending them several offices, lie speaketh coprilatively
of pastors & teachers, exegetically teaching that they
are both one office.

Lastly, if aU the Elders have the pastors gifts, & the
works of the pastor, & the pastors ordination, then they
have all the pastors office : But aU the Elders have the
pastors gifts: viz: the word of wisdome or the gift of
exhortation. Tit. 1. 9. & therfor the pastors worke as
A61. 20. 28. 1. Pet. 5. 2. which is feeding or exhorting, and
so the same ordination A6ts. 14. 23. Therfor all the Elders
have the same office of the pastor : & so are aU of one sort.

Hence this consectaryariseth that the Eldership consist-
ing of three sorts of Elders is the invention of man, having
both an Antichristian Ministery and Government in it.

And therfor when the Popish prelacy was supprest,
& the triformed presbytery substituted, one Antichrist
was put down & another set vp in his place: or the
beast was supprest & his image advanced.

And therfor as they that submit to the prelacy are
subject to that woe of worshipping the beast, so they
that submit to the triformed Presbytery are in Hke
manner lyable to the woe denounced against then that
worship the jmage of the beast.

Chap. 3. Obje6tions for three sorts of Elders answered,
The first Obje6lion.

1. Tim. 5. 17. In this place the Apostle maketh two
sortes of Elders viz. 1. Those that Rule only: 2. Those
that Teach & Rule. & Eph. 4. 11 the Apostle maketh
two kindes of those that teach. Pastors, & Doctors.
Therefore ther are three kindes of Elders formally differing
each from other.

Answer to the first Objection.

The Apostle to Timothie teacheth that Elders are to
be honoTired for two workes wel ruHng, & laborious or
painful teaching : & the place doth not import a distri-
bution of officers, but a commendacion of several workes
of one office : & the Specialty consisteth not in the works
of ruling & teaching which are common to aU Elders;

310 The differences of the Churches,

but in the quality of the works viz : wel-ruling : painful-
teaching as if the Apostle should say : Elders are to be had
in double honour for wise Government : but much more
are they to be honoured for their laborious and painful
teaching : that this is so : see Tit. 1. 9. & 1. Thes. 5. 12. 13.
compared with 1. Tim. 3. 1. 4.

In Timothie the Apostle saith every Bishop must be
Dida6ticos : & Proistamenos : & therf or that some Elders
are only Didacticoi, & not Proistamenoi is contrary to
the Apostles intent: Further in Titus the Apostle
expoundeth Didadlicos to be able to exhort with wholsom
do6tryne & to convince the gainsayers: how then shal
some of the Elders be Rulers only?

Againe the Apostle in that place of the Ephesians
speaketh copulatively of one office, & exegetically of the
principal work of the pastor which is teaching: he doth
not say: some pastors, some teachers, but he saith
pastors & teachers : expounding the former by the latter
viz : feeding by teaching which is the principal part of
feeding, & for which pastors are cheefly commended,
1. Tim. 5. 17. if they labour therein painfully.

The second Obje6lion.

1. Cor. 12. 5. 8. 28. The Apostle sayth. ther are
diversityes of Ministeries : namely one that hath the word
of wisdom ; another the word of knowledg : another that
hath Government : vs. 28. Therf or the Eldership consisteth
of 3. sorts of Elders : viz : of the pastor that hath the word
of wisdome of the teacher that hath the word of knowledg :
of the Ruler that hath the quahty of government.

Answer to the second Objedlion.

First it is graunted that ther are diversities of
Ministeries as Eph, 4. 11, 1. Tim. 3. 1. 8. phihp, 1. 1.
Namely: Apostles, prophets, Evangehsts, pastors, Dea-
cons: yet it followeth not herevppon that Elders are of
divers sorts as is pleaded, see vs. 28.

Againe the word Diaconia, signifieth somtyme any
Spiritual work, proceeding from any member or officer of
the Church, as 2. Cor. 8. 4, almes is called Diaconia : 1, Pet.
4. 10. Diaconein signifieth any work that proceedeth

o/ the Seperation 311

from any gift : So it may signifie heer : & al the workes
that f olow almost may be referred thether : only ther are
certayne Energemata, mentioned vers 10.

The third Objedtion.

The Apostle Rom 12. 6-8, maketh an opposition
between prophecy & an office: & maketh five kinds of
officers: Pastors, Teachers, Rulers, Deacons, Widowes.

Answer to the third Objedtion.

That is denyed to be the true resolution of the place
of the Romanes : for although ther be five several actions
repeated, yet it doth not follow that ther are five several
officers to perform those actions: For one person may
perf orme then aU & yet be no officer, viz : teach, exhort,
rule, distribute, shew mercy, 1 Cor 14. 3. 26. 31, Roman
12. 13 1 Cor, 5. 5.

Againe the distributive particle Eite fowre tymes
repeated, in prophecy, Diaconia, exhorting, & teaching,
importeth thus much: That the Apostles intention is
not to subordinate teaching & exhorting to Diaconia,
but to oppose each of these 4. particulars to other: as
thus. Prophesy is the manifestation of a gift, 1 Cor. 14. 3.

Diaconia is the office, & ther are divers kinds thereof,
1. Cor. 12. 5.

Teaching is one action or work of the prophets or
officers, 1 Cor, 14. 26

Exhorting is an other action or work of them, 1 Cor.
14 3

Hence it foUoweth that teaching & exhorting are
aswel subordinate to prophesy as to Diaconia.

Further, if Diaconia be the genus to those five species
following, then I say that Diaconia signifieth not an
Office, but a work: And of works there are those five
kinds: That Diaconia doth somtyme signifie a work is
playne: 1 Cor. 8. 4. 1. Pet. 4. 10.

Lastly : the Apostle that knew how to speake would
never have made teaching & exhortation members distri-
butive with prophesy & Diaconia, If he had intended
to have made them species subordinate to Diaconia:
therefor questionles that is not his intention.

312 The differences of the Churches,

The fourtli Objedtion.

The Apostle by the commaundement of Christ "writeth
to the Angels of the seaven Churches of Asia: Revel.
Chap. 1, & 2. & 3. That is to the Pastors which are but
one in every particular Chvtrch for so the words are to
the Aungel of the Church of Ephesus, &c.

Answer to the fourth Obje6lion.

First, it can never be proved by the Scriptures that
there was, but one pastor in a Church: It is plaine,
A6t. 20. 28. That there were many in the Church of
Ephesus (that was one of those seaven Churches) that
did performe the work of the pastor which is poimainein,
to feed, even aU the Elders of Ephesus : A6t. 20. vers 17,
compared with vers 28. And therfor there were many
Pastors in the Church of Ephesus in Paulls tyme.

Againe, aU Churches had Officers of one sort, & one
kind of Presbytery, & therefor as aU the Elders of Ephesus
were Pastors, so were aU the Elders of the six Churches
of Asia & of aU other Churches wheresoever in the world,
if they had many Elders.

Fm-ther, the Angel of every one of those Churches
doth not signify one pastor only in every Church, but
eyther the College of pastors if they were many, or the
company of the most sincere & holy men that most
opposed the corruptions of the Church, or were most
holy & zealous in hf e & doctryne : that an angel signifieth
a copany of men is playne Revel. 14. 6. 8. 9. & 18. 4.

Lastly, in aU Hkelyhood ther were some extraordinary
men yet living in the churches eyther Prophets or Evan-
gehsts that had extraordinary gifts, whose Zeale &
holynes might winne vnto them special estimation in the
Churches : in regard whereof it might be that the Holy
Ghost intending his Epistles to the whole Church, cheefly
directeth them to these persons so quahfied as men best
able to prevayle with the Church & caUeth them Aungels,
whither one or more: As lohn the Baptist is called
an AungeU. Marc. 1. 2,

of the Seperation 313

Chap. 4. Of the divers gifts of Elders.

Seing al the Prophets of the Chiirch must have gifts
fit for edification, exhortation & consolation : the Pastors
of the Church must have gifts for the performance of the
same workes kat' exochen, after an excellent manner &
in a greater measure.

The Pastors excelling the prophets of the Churche in
the gifts of do6lryne, exhortation, consolation, may also
excel one another in gifts : for al the Elders have not the
same measure or degree of gifts.

In respe6l of the measure of gifts in the Elders, some
excelling in one gift some in an other, the Holy Ghost
may give several titles to the Elders or pastors.

Every Elder according as the excellency of his gift is,
so must he endevour himself: edifying of the Church &
in the stirring vp the gift God hath given vnto him:
1. pet. 4. 10. 11. Mat. 25. 29. 2 Tim. 1. 6. 1. Cor. 14. 12.

Although some Elder excel in one gift some in another,
yet it foUoweth not that therefor they are several officers
formally differing one from another: for not the degree
measure or excellency of a gift or gifts, but the several
kind & nature of gifts & works make several kinds of
offices: 1. Cor. 12. 4. 5. 6.

The Elder that exceUeth in government most properly
may be called a ruler or Governour, although he have
the gifts & powre to teach, exhort, confort, apply, &
that by vertue of his office. Tit. 1. 9. Heb. 13. 17.

The Elder that exceUeth in do6tryne & convincing
the gainsayers may most properly be called a Teacher or
Doctor, though by vertue of his office he may administer
al other pastoral dutyes: A61. 18. 28. & 19. 1. 1. Cor. 3.
4r-Q. compared with Tit. 1. 9. Eph. 4. 11. 1 Pet. 5. 2.

The Elder that exceleth in exhortation, consolatio &
application, may most properly be called a pastor or
shepheard, though by vertue of his office he is to teach,
convince & govern. A6t. 20. 28. Tit. 1. 9. Eph. 4. 11. 1. Pet.
5. 2.

As the Apostle doth, 2. Tim. 1. 6. 1. Pet. 4. 10. So
may the Church give a charg to the Elder in ordination
to stir vp, attend to, & vse his proper & most pregnant

314 The differences of the Churches,

& familiar gift: which he is to mynd: & accordingly to
endevour himself in his administration: & thus shal
every one as his gift is excel therein to the edification of
the Church. 1. Corinth. 14. 12.

Thus shall al men that have exceUecy of gifts when
they shalbe added to the church be imployed in the
honourable service of the Church : wheras if ther be but
one pastor in a Church, men of more excellent gifts being
added to the Church shall sitt stiU, leefe ther gifts &
look on: which alone is an argument sufiicient to over-
throw the fancy of one pastor only in one Church.

Chap. 5. Of the works of the Presbytery or Elders
in the preisthood of the Church.

Thus much concerning the presbytery: now follow
the works of the Elders, or the presbytery. Which are
of two sorts.

1. Workes of the preisthood of the Church.

2. Workes of the Kingdom of the Church.

For the prophecy of the Church is comprehended
vnder the preisthood as a branch of it. Deut. 33. 10.
Revel. 1. 6. with 1. Cor. 14. 31. Adt. 2. 17. 18.

The workes of the preisthood are: prophesying, that
is publishing the covenant of grace or the new Testament,
wherto aperteyneth putting to the seales: praying:
singing psalmes of praise & thanksgiving vnto the Lord.

The ofiice of the Eldership or the work of the pres-
bytery is to lead & moderate the Church in these Spiritual
Sacrifices : in regard whereof they have their names : as
Leaders, prepositi: &c.

Although the presbytery lead & moderate these
Spiritual Sacrifices, yet the brethren are interessed in
vsing their gifts for the performance of al these parts of
Spiritual worship, 1. Cor. 14. 31. 26. Revel. 1. 6. 1. pet.
2. 5. & that when the whole Church is come together in
one: 1. Cor. 14. 23. yet things must be done in order,
1. Cor. 14. 33. 40.

Exception. The administration of the seales of the
Covenant semeth to apertayne only to the Elders or

o/ the Seperatian 315

presbytery, as sacrificing did only to the preists: Mat.
3. 6. & 26. 26-30 Marc. 14, 12.

Chap. 6. Of the presbytery or Elders in the
Kingdom of the Church.

The workes of the Kingdom are Admonition, Con-
vi6lion. Examination, Disputation, Excommunication,
Absolution, & handhng all matters of difference betwixt
brother & brother: & if ther be any of like nature.

The Eldership is to lead & moderate the Church
actions & speeches in these matters & causses of the
Kingdom & government. Deut. 16. 18-20. & 1. 14^18.
2. Chron. 19. 5, 11. 1. Cor. 6. 1-8. 1. Thes. 5. 12. 13. 1. Tim

6. 17. Heb. 13. 17.

The brethren are aU interessed in aU the parts of
administration though the Elders lead & moderate them.
1. Cor. 5. 4. 5. 1. Thes. 5. 14. & 2. Ep. 3. 6. Revel. 2. 2.
& 1. 4. & 1. 12. & 1. 6.

The brethren joyntly have aU powre both of the
Kingdom & preisthood immediately from Christ : Revel.
1. 6. 1. Pet. 2. 5. 2. Cor. 6. 6-18. Mat. 18. 20. & that by
vertue of the covenant God maketh with them, Gen. 17.

7. with Act. 2. 39. Rom. 4. 11. Gal. 3. 14. 16.

Therfor when the Church wanteth an Eldership, it
hath never the lesse powre to Preach, Pray, Sing Psalmes,
& so by consequent to administer the seales of the
covenant: also to admonish, convince, excommunicate,
absolve, & al other actions eyther of the Kingdom or
preisthood: by necessary consequent.

When the Church hath chosen & ordeyned her self
Elders, then the Church leeseth none of her former powre,
but still retayneth it entjn^e to herself to vse when
occasion serveth: by necessary consequent.

The presbytery hath no powre, but what the Church
hath & giveth vnto it: which the Church vppon just
cause can take away: Colos 4. 17. Gal. 1. 9. Revel. 2. 2.
1. cor. 16. 22.

The Church hath some powre which the presbytery
alone hath not, viz, powre of Ele6lions & communication :
1. Cor. 5. 4. 5. A6t. 6. 5. & 14. 23. & so by consequent of
aU other Sentences.

316 The differences of the Churches,

The second Section

Chap. 1. Of the Treasury of the Church,
& the Deacons office.

Thus much of the office & workes of the presbytery :

Now follow the office & workes of the Deacons.

The Deacons office respecteth the body & bodily
necessityes of the Saints: A6t. 6. 2. which is called
serving tables in that place : as also bodely service of the
Eldership & Church, Esay 66 21 compared with Ezech 44.
10-14 Nomb 3. 5-10.

In respect whereof the deacos may be termed the
servants of the Eldership & church as the Levites were
given to serve the preists & the people in the tabernacle,
nob. 3. 5-10

The Deacons in the new testament are answerable to
the Levites in the old testament: as the Elders are
answerable to ther preists: Esay 66. 21. compared with.
1. Chron 26. 20

The Deacons office especially is occupyed about the
treasury of the Church. 1. chron. 26. 20. compared with
A6t. 6. 2. loh. 13. 29.

Concerning the treasury consider these things,

1. Who are to contribute & what is to be given to
the treasury.

2. Of what nature the treasury is, & when it is to be
collected.

3. How the treasury is to be imployed & at whose
appointment.

Chap. 2. Who are to contribute.

They that have but two mites (as the poore widow in
the gospell) are to contribute to the treasury, Luk. 21. 2
aswel as they that are wealthy, vs. 4. Exod. 35. 20-29.

They that have much are to give much, Luk. 21. 4.
Aa. 4. 39.

They that have but litle are to contribute a litle, by
proportion.

All the members of the Church are to contribute
somthing, bicause the almes or contribution is the

of the Seperation 317

manifestation of grace, even of our bowels of mercy &
compassion, & a part of our holy communion, 1. Cor.
16. 2. 2. Cor. 8. 2-3, 7. A6t 2. 42. Luk. 21. 4.

As al Rivers goe into the sea & flow out of the sea, so
wee must all cast into the treasury, & aU receave from
the treasury againe as our necessityes are.

Quere: whither they that are mayntayned by the
treasury are to contribute into the treasury: as the
officers & poore brethren.

Chap. 3. What or how much is to be given
to the treasury.

So much is to be given to the treasury as may serve
for supplying the present necessityes of the Church, A6t.
2. 45. & 4. 34. 35.

In the necessityes of the church the rich must sel their
goods & possessions for the help of the Church, A6t. 2.
45. & 4. 34. 35.

In the necessityes of the Church the brethren must
contribute not only according to their ability, but even
beyond their ability: & their extreme poverty must
abound to their rich liberaUty, 2. Cor. 8. 2. 3. 1. Pet. 4. 11.

A man is accepted of the Lord according to that which
he hath, & not according to that he hath not, in con-
tributing if their be a wiUing mynd though only two mites
be given, 2. Cor. 8. 12. Luk. 21. 3.

If in the necessityes of the Church the rich brethren
do not releeve the poore by contributing to the treasury
& otherwise, they are vnworthy members of the Church,
& vnnaturaU parts of the body: & are to be censured
according to the rule : Mat. 18. 15-18. 1 Timoth. 5. 20.
Deut. 15. 7-11. 1. Cor. 12. 22. 25. 26.

The rich that have frends that are needy of the
Church, must releeve the themselves, & must not chardg
the Church with them, 1. Tim. 5. 4. 16. vnder nephewes
& widowes all poore frends are to be vnderstood by
proportion.

Quere: whither: if a brother have wife & children
& frends to releeve that are without: The Church is
bound to releeve him so far forth as he may also releeve
them.

318 The differences of the Churches,

Chap. 4. Of what nature the treasury is

The treasury is holy. A6t. 2. 42. 1. Chron. 26. 20.
compared with Mat. 27. 6. & 2. Cor. 8. 4. 7. Hence
therfor follow these two consectaryes.

1. Every holy ordinance of God must be sandtified
by prayer & thanksgiving, 1. Tim. 4. 3. 5. & therfor
Almes or contribution to the treasury must be san6lified
by prayer & thanksgiving: see for this point, 2. Cor. 9.
12-15, & vs. 8-11. 1. Chron. 29. 10-20.

2. Ther ought to be a seperation in almes & contri-
butio to the treasury aswel as in other parts of our
Spiritual communion, A61. 4. 32. & 5. 13. 2. Cor. 6. 17.
A61. 2. 42. Heb 13. 16. 2. Cor. 8. 7. therfor they that are
without if they give any thing must lay it a part several
from the treasiiry & it must be imployed to common vse.
Mat. 27. 6. 7.

The treasury is Holy in these respects.

1. In regard of the persons that contribute who are
Holy.

2. In respect of the grace manifested in contribution
which must be: 1. Sympathy or compassion, 2. freenes
or voluntary offering, 3. Uberality or bountif ullnes :
Rom. 12. 13. 15. 16. 2. Cor. 9. 5-7.

3. In regard of the persons & vses wherto it is
imployed which are the Saynts & their necessityes 2. Cor.
8. 4. & 9. 12. 1.

4. In regard of the Lord himself : it being a Sacrifice
wherewith God is well pleased, Philip. 4. 18. Heb. 13.
16. And a memoriall of the Saynts before the Lord.
Nomb. 31. 50. 54. Phil. 4. 17. & a testimony of the love
of the brethren, 2. Cor. 8. 8. 24. & so confortable to the
conscience.

Chap. 5. When the treasury is to be coUe6led.

The treasury is to be colle6led every first day of the
week, when the whole Church commeth together to break
bread, A6t. 20. 7. compared with 1. Cor. 16. 2.

Reasons hereof are divers as foUoweth.

1. Bicause the Lords Supper is weekly to be admin-
istred, & so from the Treasury weekly ther must a portion

of the Seperation 319

be imployed to the provision of bread & wine & other
necessaryes for the more seemly administration thereof,
Aa. 20. 7. compared with 1. Cor. 16. 2.

2. Because the Elders are worthy of double honor,
which is yeelded them by weekly mayntenance according
to their labor & necessities 1. Tim. 5. 17-18. Gal. 6. 6.

3. Because the poore of the Church are weekly to
be releeved, & other necessities continually supplyed
Aa. 6. 1. &2. 42.

Hence it foloweth that when the greatest communion
of the church is held, the communio of this grace also of
ministring to the necessities of the saynts should be
exercised.

Quere : At what tyme of the Lords day, & after what
manner the Treasury is to be colle6led.

Chap. 6. How the Treasury is to be employed.

The Church Treasury is to be employed to these
Speciall vses.

1. Mayntenance of the Elders especially such among
them as are most painful in the word & do6trine, 1. Tim.
6. 17. 18.

The Elders that are of habihty ought not to require
maintenance of the church, but ought rather to contribute
to the treasury, A6t. 20. 35.

The elders may sometyme vppon good grounds work
with their hands for avoyding offence & helping the
Church. Aa. 20. 34. 35.

2. Mayntenance of the widowes & by consequent
other officers that want mayntenance: 1. Timoth. 5. 3.
4. 16. Act. 6. 1.

3. Releef of the poor brethren, also orphanes, &
widows of brethren deceased. A61. 2. 44. & 4. 32. 2. Cor.
8. & 9. chap. & that not only of the[ir] owne, but of
other true Churches, especially of them from whom they
receaved the fayth, Rom. 15. 27

4. Provision for necessary vses: as places, vessels,
bread, wine, & other implements for the common neces-
sityes of the whole body. Exod. 35. 25-29. Nomb. 7.
1. Chron. 29. 1-16.

320 The differences of the Churches,

Quere: whither if the chardg of bread & wine be
very great as it falleth out in some countryes & some
yeeres, & the officers & poore want mayntenance, the
Lords supper may not be deferred, & not be administred
every Lords day.

Chap. 13. At whose disposition the Treasury is.

Seing the Deacons are the hands of the Church as it
were, & the servants of the body in the bodyly necessityes,
therfor the deHvering of the treasury, & so the custody
of it perteyneth to them. 1. Chron. 26. 20.

The Eldership as they are to oversee the flock, & to
enquire into the occasions & affaires of the whole body :
& as they are officers for the whole body & in the Churches
name, therfor it aperteyneth vnto them for the Church
to oversee the treasury : & to take accou[n]ts of it & to
appoint the disposition of it, 2. King 22. 4. A6t. 11. 30.
&. 4. 35.

The Church is the owner & primary possessor of the
treasury, & the cheef Lord of it vnder Christ : & vnto the
Church must the account be made finally.

Thus much concerning the Deacons office & workes:
& concerning the treasury of the Church

FINIS

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